Seite - 893 - in The Complete Plato

assumption of either alternative. But whether the gods are or are not indifferent to pleasure is a point which may be considered hereafter if in any way relevant to the argument, and whatever is the conclusion we will place it to the account of mind in her contest for the second place, should she have to resign the first. PROTARCHUS: Just so. SOCRATES: The other class of pleasures, which as we were saying is purely mental, is entirely derived from memory. PROTARCHUS: What do you mean? SOCRATES: I must first of all analyze memory, or rather perception which is prior to memory, if the subject of our discussion is ever to be properly cleared up. PROTARCHUS: How will you proceed? SOCRATES: Let us imagine affections of the body which are extinguished before they reach the soul, and leave her unaffected; and again, other affections which vibrate through both soul and body, and impart a shock to both and to each of them. PROTARCHUS: Granted. SOCRATES: And the soul may be truly said to be oblivious of the first but not of the second? PROTARCHUS: Quite true. SOCRATES: When I say oblivious, do not suppose that I mean forgetfulness in a literal sense; for forgetfulness is the exit of memory, which in this case has not yet entered; and to speak of the loss of that which is not yet in existence, and never has been, is a contradiction; do you see? PROTARCHUS: Yes. SOCRATES: Then just be so good as to change the terms. PROTARCHUS: How shall I change them? SOCRATES: Instead of the oblivion of the soul, when you are describing the state in which she is unaffected by the shocks of the body, say unconsciousness. PROTARCHUS: I see. SOCRATES: And the union or communion of soul and body in one feeling and motion would be properly called consciousness? 893