Page - 934 - in The Complete Plato

pursued to the end. SOCRATES: We must take each of them separately in their relation to pleasure and mind, and pronounce upon them; for we ought to see to which of the two they are severally most akin. PROTARCHUS: You are speaking of beauty, truth, and measure? SOCRATES: Yes, Protarchus, take truth first, and, after passing in review mind, truth, pleasure, pause awhile and make answer to yourself—as to whether pleasure or mind is more akin to truth. PROTARCHUS: There is no need to pause, for the difference between them is palpable; pleasure is the veriest impostor in the world; and it is said that in the pleasures of love, which appear to be the greatest, perjury is excused by the gods; for pleasures, like children, have not the least particle of reason in them; whereas mind is either the same as truth, or the most like truth, and the truest. SOCRATES: Shall we next consider measure, in like manner, and ask whether pleasure has more of this than wisdom, or wisdom than pleasure? PROTARCHUS: Here is another question which may be easily answered; for I imagine that nothing can ever be more immoderate than the transports of pleasure, or more in conformity with measure than mind and knowledge. SOCRATES: Very good; but there still remains the third test: Has mind a greater share of beauty than pleasure, and is mind or pleasure the fairer of the two? PROTARCHUS: No one, Socrates, either awake or dreaming, ever saw or imagined mind or wisdom to be in aught unseemly, at any time, past, present, or future. SOCRATES: Right. PROTARCHUS: But when we see some one indulging in pleasures, perhaps in the greatest of pleasures, the ridiculous or disgraceful nature of the action makes us ashamed; and so we put them out of sight, and consign them to darkness, under the idea that they ought not to meet the eye of day. SOCRATES: Then, Protarchus, you will proclaim everywhere, by word of mouth to this company, and by messengers bearing the tidings far and wide, that pleasure is not the first of possessions, nor yet the second, but that in measure, and the mean, and the suitable, and the like, the eternal nature has been found. PROTARCHUS: Yes, that seems to be the result of what has been now said. 934