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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。
Soc。 Shall we next consider measure； in like manner； and ask whether
pleasure has more of this than wisdom； or wisdom than pleasure？
Pro。 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。
Soc。 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？
Pro。 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。
Soc。 Right。
Pro。 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。
Soc。 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。
Pro。 Yes； that seems to be the result of what has been now said。
Soc。 In the second class is contained the symmetrical and
beautiful and perfect or sufficient； and all which are of that family。
Pro。 True。
Soc。 And if you reckon in the third dass mind and wisdom； you will
not be far wrong； if I divine aright。
Pro。 I dare say。
Soc。 And would you not put in the fourth class the goods which we
were affirming to appertain specially to the soul…sciences and arts
and true opinions as we called them？ These come after the third class；
and form the fourth； as they are certainly more akin to good than
pleasure is。
Pro。 Surely。
Soc。 The fifth class are the pleasures which were defined by us as
painless； being the pure pleasures of the soul herself； as we termed
them； which accompany； some the sciences； and some the senses。
Pro。 Perhaps。
Soc。 And now； as Orpheus says；
With the sixth generation cease the glory of my song。
Here； at the sixth award； let us make an end； all that remains is to
set the crown on our discourse。
Pro。 True。
Soc。 Then let us sum up and reassert what has been said； thus
offering the third libation to the saviour Zeus。
Pro。 How？
Soc。 Philebus affirmed that pleasure was always and absolutely the
good。
Pro。 I understand； this third libation； Socrates； of which you
spoke； meant a recapitulation。
Soc。 Yes； but listen to the sequel； convinced of what I have just
been saying； and feeling indignant at the doctrine； which is
maintained； not by Philebus only； but by thousands of others； I
affirmed that mind was far better and far more excellent； as an
element of human life； than pleasure。
Pro。 True。
Soc。 But； suspecting that there were other things which were also
better； I went on to say that if there was anything better than
either； then I would claim the second place for mind over pleasure；
and pleasure would lose the second place as well as the first。
Pro。 You did。
Soc。 Nothing could be more satisfactorily shown than the
unsatisfactory nature of both of them。
Pro。 Very true。
Soc。 The claims both of pleasure and mind to be the absolute good
have been entirely disproven in this argument； because they are both
wanting in self…sufficiency and also in adequacy and perfection。
Pro。 Most true。
Soc。 But； though they must both resign in favour of another； mind is
ten thousand times nearer and more akin to the nature of the conqueror
than pleasure。
Pro。 Certainly。
Soc。 And； according to the judgment which has now been given；
pleasure will rank fifth。
Pro。 True。
Soc。 But not first； no； not even if all the oxen and horses and
animals in the world by their pursuit of enjoyment proclaim her to
be so；…although the many trusting in them； as diviners trust in birds；
determine that pleasures make up the good of life； and deem the
lusts of animals to be better witnesses than the inspirations of
divine philosophy。
Pro。 And now； Socrates； we tell you that the truth of what you
have been saying is approved by the judgment of all of us。
Soc。 And will you let me go？
Pro。 There is a little which yet remains； and I will remind you of
it； for I am sure that you will not be the first to go away from an
argument。
…THE END…
。