Dialogue

   1 Phileb|               fellow, to the best of my ability.~PROTARCHUS: Very good.~
   2 Phileb|                the spirit of one of its ablest and most moderate supporters (
   3 Phileb|               is the whole of which the above-mentioned are the parts. Still the
   4 Phileb|                 The connection is often abrupt and inharmonious, and far
   5 Phileb|                 plainer), we weaken the absoluteness of our moral standard; we
   6 Phileb|            artistic effect, when he was absorbed in abstract ideas, we can
   7 Phileb|          knowledge may be viewed either abstracted from the mind, or in relation
   8 Phileb|                 To him, the greater the abstraction the greater the truth, and
   9 Phileb|               good is involved in great absurdities, Socrates.~SOCRATES: Great,
  10 Phileb|                clearness, or of excess, abundance, greatness and sufficiency,
  11 Phileb|               not say pleasure, however abundant or intense, if he has no
  12 Phileb|                all set upon you, if you abuse us? We understand what you
  13 Phileb|           happiness’ principle has been acceptable to philosophers, but the
  14 Phileb|         discover in him by any evidence accessible to us even the germs of
  15 Phileb|               but may be attended by an accidental pain of forgetting; this,
  16 Phileb|                 pleasure or pain, which accompanies the acquisition or possession
  17 Phileb|               our experience, they must accord with the habits of our minds.~
  18 Phileb|                of the good more or less accurately, in order, as we were saying,
  19 Phileb|                 repeated that pains and aches and suffering and uneasiness
  20 Phileb|        particularisms of mankind; which acknowledges a universal good, truth,
  21 Phileb|            enough of knowledge if he is acquainted only with the divine circle
  22 Phileb|              would desire to possess or acquire,—I will not say pleasure,
  23 Phileb|              which we have inherited or acquired, not the nobler effort of
  24 Phileb|             painful. It is difficult to acquit Plato, to use his own language,
  25 Phileb|              how created, how acting or acted upon. Is not this the sort
  26 Phileb|             that the rule on which thou actest may be adopted as a law
  27 Phileb|              has been more than usually active in thinking about man. The
  28 Phileb|                how great was the mental activity which prevailed in the latter
  29       | actually
  30 Phileb|               may be, simultaneous with acute bodily suffering. But there
  31 Phileb|              sense. The most remarkable additions are the invention of the
  32 Phileb|       foundation of ethics. Any one who adds a general principle to knowledge
  33 Phileb|            these were the names which I adduced of the rivals of pleasure?~
  34 Phileb|           SOCRATES: There is no need of adducing many similar examples in
  35 Phileb|            self-sufficiency and also in adequacy and perfection.~PROTARCHUS:
  36 Phileb|            taken singly; and to this we adhere. Reason intimates, as at
  37 Phileb|                the strongest manner his adherence, under all circumstances,
  38 Phileb|              some taint of bodily sense adhering to the meaning of the word.~
  39 Phileb|             this is rather a reason for admiring than for depreciating them.
  40 Phileb|             susceptible of all sorts of admixtures of pleasures and pains;
  41 Phileb|             rule and measure. And if we adopt the test of definiteness,
  42 Phileb|                should we not be wise in adopting the other view and maintaining
  43 Phileb|               of abstract thought great advances have been made on the Protagoras
  44 Phileb|               will be they are the most advantageous of all things. Have I not
  45 Phileb|              the end the uncompromising advocate. On the other hand, the
  46 Phileb|                does not reach the parts affected; then if you put them to
  47 Phileb|           realisms and nominalisms were affecting the mind of Hellas. The
  48 Phileb|                remains some tincture of affection, some desire of good, some
  49 Phileb|              and many, which powerfully affects the ordinary mind when first
  50 Phileb|                 to rule, having certain affinities with evil, with pleasure,
  51 Phileb|                 pleasure, an example is afforded by itching, of which we
  52 Phileb|               bodily desires constantly affords some degree of pleasure,
  53 Phileb|        calculation may be false, or the after-effects painful. It is difficult
  54 Phileb|                 to be sought not in the afterthoughts of posterity, but in the
  55       | afterwards
  56 Phileb|              happiness will be the mere aggregate of the goods of life.~Again,
  57 Phileb|              are partly alleviations of agony and distress, both of body
  58 Phileb|                is in the highest degree agreeable to it. For what can be more
  59 Phileb|          seeking to attain truth by the aid of dialectic; such at least
  60 Phileb|             relief of itching and other ailments by scratching, which is
  61 Phileb|                 ideal at which they are aiming; the later is a declination
  62 Phileb|                the ideal at which Plato aims in his later dialogues.
  63 Phileb|       prokeintai upsipodes, ouranian di aithera teknothentes.~To satisfy
  64 Phileb|              with pains, and are partly alleviations of agony and distress, both
  65 Phileb|               Then let us enter into an alliance with these philosophers
  66 Phileb|            conjecture: we can only make allowance for our ignorance.~There
  67 Phileb|              Ordinary religion which is alloyed with motives of this world
  68       | along
  69 Phileb|                 for Plato and Aristotle alongside of it. They do not reject
  70 Phileb|           meaning by the letters of the alphabet, Protarchus, which you were
  71 Phileb|            associations of the word are altered; we seem to have passed
  72 Phileb|                for breath, and is quite amazed, and utters the most irrational
  73 Phileb|           SOCRATES: That is because the amazing variety of the third class
  74 Phileb|                see its weak points, its ambiguities, its want of exactness while
  75 Phileb|          interested, may be the mask of ambition, may be perverted in a thousand
  76 Phileb|                 common sense (‘solvitur ambulando’); the fact of the co-existence
  77 Phileb|            hardly be wrong in assuming, amid such a variety of indications,
  78 Phileb|                 Aphrodite by naming her amiss; let her be called what
  79 Phileb|            which they are attempting to analyse, they are also in process
  80 Phileb|                 mode of speaking of the analytical and synthetical processes
  81 Phileb|               after they have been duly analyzed, to the good. (1) The question
  82 Phileb|                 blaze of light; and the ancients, who were our betters and
  83 Phileb|                 rulers and measurers of angles; for these I affirm to be
  84 Phileb|               transcendental idea which animates more worlds than one, says
  85 Phileb|                 of the allusions to the anonymous enemies of pleasure, and
  86 Phileb|                SOCRATES: And the images answering to true opinions and words
  87 Phileb|            attained to the vestibule or ante-chamber of the good; for there is
  88 Phileb|               of science may be said to anticipate science; at a time when
  89 Phileb|             modern philosophy which are anticipated in his writings, may we
  90 Phileb|                already as in some cases anticipations of the bodily ones; from
  91 Phileb|                 which we may infer that anticipatory pleasures and pains have
  92 Phileb|           similar attempts to reconcile antinomies have their origin in the
  93 Phileb|            statements are true. But the antinomy is so familiar as to be
  94 Phileb|        expectation of pain, fearful and anxious.~PROTARCHUS: Yes; this is
  95       | anywhere
  96 Phileb|            restrained by the wise man’s aphorism of ‘Never too much,’ which
  97 Phileb|                on the Sophists (compare Apol.; Crat.; Protag.). Philebus,
  98 Phileb|                utility and right are in apparent conflict any amount of utility
  99 Phileb|           ancestors spoke,’ as he says, appealing to tradition, in the Philebus
 100 Phileb|              which we were affirming to appertain specially to the soul—sciences
 101 Phileb|                now, and not pain her by applying the crucial test, and finally
 102 Phileb|                 that, I have nothing to apprehend, for the words ‘if you are
 103 Phileb|               science of eternal Being, apprehended by the purest mind and reason.
 104 Phileb|                 we find a difficulty in apprehending. This good is now to be
 105 Phileb|             perception or memory to any apprehension of replenishment, of which
 106 Phileb|              which we have the power of appropriating and making use of. No great
 107 Phileb|                which receives our moral approval.~Like Protarchus in the
 108 Phileb|                and which, if you do not approve of it, is to be controverted
 109 Phileb|                 you have been saying is approved by the judgment of all of
 110 Phileb|            philosophy by his own rather arbitrary standard of the four causes,
 111 Phileb|                Republic, may be further argued on the following grounds:—
 112 Phileb|               be far wrong, if I divine aright.~PROTARCHUS: I dare say.~
 113 Phileb|               they are founded, whether arising out of the illusion of distance
 114 Phileb|           relation to the mind (compare Aristot. Nic. Ethics). The first
 115 Phileb|          between them, Protarchus; some arithmeticians reckon unequal units; as
 116 Phileb|              units; as for example, two armies, two oxen, two very large
 117 Phileb|             tendency in them to take up arms against pleasure, although
 118 Phileb|                 not the watchword of an army. For in human actions men
 119 Phileb|                claiming, and which most arouses in them a spirit of contention
 120 Phileb|                 power, which orders and arranges years and seasons and months,
 121 Phileb|            expressions is softened. The array of the enemy melts away
 122 Phileb|                 regular steps, until he arrives at the idea of good; as
 123 Phileb|                no more excellent way of arriving at the truth? If there is,
 124 Phileb|           repeats his thought to him in articulate sounds, and what was before
 125 Phileb|              according to their natural articulation, without breaking any of
 126 Phileb|                 favour also for another artist, who is busy at the same
 127 Phileb|               and we may be compared to artists who have their materials
 128 Phileb|            which may not with reason be ascribed to him— he is Cynic and
 129 Phileb|                infinite, to which Plato ascribes the order of the world.
 130 Phileb|         personal and impersonal. Nor in ascribing, as appears to us, both
 131 Phileb|                 added, is playfully set aside by a quotation from Orpheus:
 132 Phileb|               what manner?~SOCRATES: He asks himself—‘What is that which
 133 Phileb|               the cause of mind, who is aspiring to the second prize, I ought
 134 Phileb|              false.~PROTARCHUS: I quite assent and agree to your statement.~
 135 Phileb|                Wide asunder are the two assertions, illustrious Socrates, for
 136 Phileb|              are unattended by pains, I assign to an analogous class. Here
 137 Phileb|                 measures all things and assigns to them their limit; which
 138 Phileb|               he even leaps for joy, he assumes all sorts of attitudes,
 139 Phileb|                great impropriety in the assumption of either alternative. But
 140 Phileb|            opinion which should be well assured, and not rest upon a mere
 141 Phileb|                science, coordinate with astronomy, but as full of doubt and
 142 Phileb|                wisdom.~PROTARCHUS: Wide asunder are the two assertions,
 143 Phileb|                 son of Callias, a noble Athenian youth, sprung from a family
 144 Phileb|              and Eristics; the youth of Athens may discourse of them to
 145 Phileb|               physical philosopher; the atomists, who were physical philosophers,
 146 Phileb|          affirms either is very open to attack.~PROTARCHUS: Do you mean,
 147 Phileb|                 opinions which Plato is attacking is also an element of obscurity.
 148 Phileb|            later ages. The more serious attacks on traditional beliefs which
 149 Phileb|               the soul has the power of attaining. And is not this the science
 150 Phileb|              them, and care not for the attainment of anything which is not
 151 Phileb|               measures and instruments, attains by their help to a greater
 152 Phileb|         intellectual conceptions. If we attend to the meaning of the words,
 153 Phileb|                meet, and they and their attendant feelings seem to almost
 154 Phileb|               PROTARCHUS: Proceed; I am attending.~SOCRATES: I say that when
 155 Phileb|               that a degree of pleasure attends eating and drinking; and
 156 Phileb|                 he assumes all sorts of attitudes, he changes all manner of
 157 Phileb|               differ; and some are more attracted by one aspect of the truth,
 158 Phileb|             question which will be more attractive to the minds of many than
 159 Phileb|               having proved that memory attracts us towards the objects of
 160 Phileb|          element. We should be wrong in attributing to Plato the conception
 161 Phileb|           resemblance to the interested audiences of the Charmides, Lysis,
 162 Phileb|                 mind or wisdom to be in aught unseemly, at any time, past,
 163 Phileb|                 remarks:—~Mr. Mill, Mr. Austin, and others, in their eagerness
 164 Phileb|                we assert mind to be the author of nature. Let us note the
 165 Phileb|                away from its sacred and authoritative character. The martyr will
 166 Phileb|               other and to the good are authoritatively determined; the Eleatic
 167 Phileb|            course, for they are no mean authorities themselves; and I should
 168 Phileb|             exclusive place which their authors would have assigned to them.~
 169 Phileb|            later period of his life and authorship. But in this, as in all
 170 Phileb|          pleasures are all of them only avoidances of pain.~PROTARCHUS: And
 171 Phileb|              That is a very serious and awful question, which may be prefaced
 172 Phileb|                  compare Bacon’s ‘media axiomata’) in the passage from unity
 173 Phileb|             seat of desire.~PROTARCHUS: Ay; let us enquire into that,
 174 Phileb|              half of the fourth century B.C.; what eddies and whirlpools
 175 Phileb|               turn, are deemed to be as backward in ethics as they necessarily
 176 Phileb|         centuries. When we consider the backwardness of knowledge in the age
 177 Phileb|            Quite true.~SOCRATES: And if badness attaches to any of them,
 178 Phileb|                 has two pains and not a balance of pain and pleasure.) Another
 179 Phileb|             state, in which a person is balanced between pleasure and pain;
 180 Phileb|              hardly even his dog, and a barbarian would have no chance of
 181 Phileb|             this great and multifarious battle, in which such various points
 182 Phileb|                proposes that they shall beat a retreat, and, before they
 183 Phileb|              and strength, and the many beauties and high perfections of
 184 Phileb|            PROTARCHUS: May none of this befal us, except the deliverance!
 185 Phileb|               believe that some God has befriended us.~PROTARCHUS: What do
 186 Phileb|                 the unity with which we began is seen not only to be one
 187 Phileb|          serious attacks on traditional beliefs which are often veiled under
 188 Phileb|               of mankind, especially if believed to be the will of God, when
 189 Phileb|                 to knowledge has been a benefactor to the world. But there
 190 Phileb|                own case by the greatest benefactors of mankind?’~The admissions
 191 Phileb|           system of moral philosophy so beneficent, so enlightened, so ideal,
 192 Phileb|                 has been upon the whole beneficial. Nevertheless, they will
 193 Phileb|         generation which has reaped the benefit of his labours has inherited
 194 Phileb|            others. Of many patriotic or benevolent actions we can give a straightforward
 195 Phileb|                pains in lamentation and bereavement?~PROTARCHUS: Yes, there
 196       | besides
 197 Phileb|             statement.~SOCRATES: I must bespeak your favour also for another
 198 Phileb|              the ancients, who were our betters and nearer the gods than
 199 Phileb|                SOCRATES: And now let us bid farewell, a long farewell,
 200 Phileb|                the Muse says ‘Enough.’~‘Bidding farewell to Philebus and
 201 Phileb|              Why should we endeavour to bind all men within the limits
 202 Phileb|               popularly in building and binding, or theoretically by philosophers.
 203 Phileb|              them, as diviners trust in birds, determine that pleasures
 204 Phileb|                into its parts we should bisect in the middle in the hope
 205 Phileb|              the other;—the sweet has a bitter, as the common saying is,
 206 Phileb|                and yet we all know that black is not only unlike, but
 207 Phileb|             Prometheus, and therewith a blaze of light; and the ancients,
 208 Phileb|             theology and philosophy are blended and reconciled; not omitting
 209 Phileb|            honesty. Whenever we are not blinded by self-deceit, as for example
 210 Phileb|             them, analogous to the eyes blinking at the light in the Republic.
 211 Phileb|                and the argument will be blown away and lost. Suppose that
 212 Phileb|         tingling which we feel when the boiling and fiery element is within,
 213 Phileb|                in the age of Plato, the boldness with which he looks forward
 214 Phileb|                man can be happy who, to borrow Plato’s illustration, is
 215 Phileb|     theoretically by philosophers. And, borrowing the analogy of pleasure,
 216 Phileb|               the elements of infinity, bound down by the finite, and
 217 Phileb|         ourselves as flowing out of the boundless ocean of language and thought
 218 Phileb|               after we have already set bounds to thought and matter, and
 219 Phileb|            convey them to the heart and brain of each individual. But
 220 Phileb|                 good and fair, and also brave lovers of them.~PROTARCHUS:
 221 Phileb|                 let us ring their metal bravely, and see if there be unsoundness
 222 Phileb|           natural articulation, without breaking any of them.’ There is also
 223 Phileb|                 particular duties as in bridging the gulf between phainomena
 224 Phileb|              without remorse.~Such is a brief outline of the history of
 225 Phileb|             moderation.~So then, having briefly passed in review the various
 226 Phileb|               men do not always require broad principles; duties often
 227 Phileb|                should like to avoid the brunt of their argument. Shall
 228 Phileb|            originated in the herding of brutes, in their parental instincts,
 229 Phileb|                 imagined that they were built upon a rock. And the utilitarian
 230 Phileb|                  that will be a tedious business, and just at present not
 231 Phileb|              for another artist, who is busy at the same time in the
 232 Phileb|       fellow-men. But if so, Hobbes and Butler, Shaftesbury and Hume, are
 233 Phileb|            looking forward to a feast; (c) those in which the pleasure
 234 Phileb|                you would not be able to calculate on future pleasure, and
 235 Phileb|              the soldier advance to the cannon’s mouth merely because he
 236 Phileb|           principle intelligible to all capacities? Have we not found that
 237 Phileb|                ideal, but to chance and caprice. The Platonic Socrates pursues
 238 Phileb|           perhaps, in some degree, to a carelessness about artistic effect, when
 239 Phileb|                 Mr. Mill, he would best carry out the principle of utility
 240 Phileb|                in this he appears to be carrying out in a confused manner
 241 Phileb|              Kantists, no Platonists or Cartesians? No more than if the other
 242 Phileb|               figure, when he speaks of carving the whole, which is described
 243 Phileb|                 the theoretical and the casuistical uncertainty of morals from
 244 Phileb|          children which are born to us, causing them to be forgotten and
 245 Phileb|                to find a use in so many centuries. When we consider the backwardness
 246 Phileb|               god who presides over the ceremony of mingling.~PROTARCHUS:
 247 Phileb|                 at the same time in the chambers of the soul.~PROTARCHUS:
 248 Phileb|                when employed about such changing things do not attain the
 249 Phileb|                which combined these two characteristics. Antisthenes, who was an
 250 Phileb|               have undertaken the whole charge of the argument, but if
 251 Phileb|               the omission of an act of charity or benevolence. Yet of this
 252 Phileb|             interested audiences of the Charmides, Lysis, or Protagoras. Other
 253 Phileb|          unconscious of any interval or chasm which separates the finite
 254 Phileb|                 country, the world? may check the rising feeling of pride
 255 Phileb|          enquiry. We reason readily and cheerfully from a greatest happiness
 256 Phileb|              ideas come first of all in childhood through the medium of education,
 257 Phileb|              should have a principle of choice. He did not intend to oppose ‘
 258 Phileb|                 be necessary to him who chose the life of thought and
 259 Phileb|               to the world. The life of Christ has embodied a divine love,
 260 Phileb|              the theory and practice of Christians than between the theory
 261 Phileb|            memory of some father of the Church. The odium which attached
 262 Phileb|               no rational man could the circumstance that the body is one, but
 263 Phileb|           examples which have just been cited do not pierce our dull minds,
 264 Phileb|                 its mark on thought and civilization in all succeeding times.
 265 Phileb|                  and these are the very claimants, if not for the first, at
 266 Phileb|              mass of mankind are always claiming, and which most arouses
 267 Phileb|               modes of expression; also clamorous demands on the part of his
 268 Phileb|                 and number are probably classed with the arts and true opinions,
 269 Phileb|                we have not now to begin classifying actions under the head of
 270 Phileb|            ourselves escape drowning by clinging to a fallacy?~PROTARCHUS:
 271 Phileb|         Philebus does not come into any close connexion with Aristotle,
 272 Phileb|           ignorance, and what is termed clownishness, are surely an evil?~PROTARCHUS:
 273 Phileb|             fear that I am ridiculously clumsy at these processes of division
 274 Phileb|            ambulando’); the fact of the co-existence of opposites was a sufficient
 275 Phileb|               of God in this world, and co-operation with his laws revealed to
 276 Phileb|         innumerable), pleasure and pain coalesce in one.~PROTARCHUS: I believe
 277 Phileb|             utilitarian theory takes no cognizance. The greatest happiness
 278 Phileb|                appear, but they are not collected into a whole, or made a
 279 Phileb|                 of pleasure. Yet such a combination of opinions is far from
 280 Phileb|         argument implies that there are combinations of pleasure and pain in
 281 Phileb|               of the fray attempting to combine Eleatic and Pythagorean
 282 Phileb|                only to a certain extent commensurate with moral good and evil.
 283 Phileb|                 Yes, that is by far the commonest delusion.~SOCRATES: And
 284 Phileb|                 in which they have been communicated to each of us. We may represent
 285 Phileb|                school is only used in a comparatively unimportant and trivial
 286 Phileb|         conscious in himself, and if he compares his own experience with
 287 Phileb|                for criticizing them and comparing them with other principles
 288 Phileb|              and that if we are to make comparisons of one class with another
 289 Phileb|            builder has his rule, lathe, compass, line, and a most ingenious
 290 Phileb|                another is very far from compensating for the loss of our own.
 291 Phileb|                Gorgias will not care to compete; this is what we affirm
 292 Phileb|                enemies of pleasure with complacency, still further modifies
 293 Phileb|              defect of which I just now complained.~SOCRATES: Are you going
 294 Phileb|            thinking the argument is now completed, and may be compared to
 295 Phileb|          elements from the manifold and complex applications of them, would
 296 Phileb|                the generation and whole complexion of pleasure. At the outset
 297 Phileb|              highest level.~The plan is complicated, or rather, perhaps, the
 298 Phileb|          language and opinion, does not comply adequately with either of
 299 Phileb|               all things submit, not by compulsion, but of their own free will.
 300 Phileb|                 geometry, or the art of computation which is used in trading
 301 Phileb|              humour, now appearing, now concealed, but always present, are
 302 Phileb|            SOCRATES: And let us have no concealment, Protarchus, of the differences
 303 Phileb|                 further point which was conceded between us?~PROTARCHUS:
 304 Phileb|                for themselves, but only conceding that they may choose the
 305 Phileb|             inclined to think that this conclusively disproves the claim of utility
 306 Phileb|          corruption of nature caused by concretions, and dissolutions, and repletions,
 307 Phileb|            regarded as a class will not conduce to the happiness of mankind,
 308 Phileb|                must not do what clearly conduces to his own happiness if
 309 Phileb|                  For he is compelled to confess, rather reluctantly, perhaps,
 310 Phileb|                 to be divided, and then confessing that they are all one, says
 311 Phileb|               oyster. Hence (by his own confession) the main thesis is not
 312 Phileb|          personal conception of mind is confined to the human mind, and not
 313 Phileb|                have not yet reached the confines of Aristotle, but we make
 314 Phileb|           testimony of Xenophon is thus confirmed by that of Plato, and we
 315 Phileb|                 of pleasure, or more in conformity with measure than mind and
 316 Phileb|         individual. But neither must we confound the theories or aspects
 317 Phileb|            Pantheist, and very far from confounding God with the world, tends
 318 Phileb|         Protarchus thinks (who seems to confuse the infinite with the superlative),
 319 Phileb|               are hardly fair judges of confusions of thought in those who
 320 Phileb|        especially in flute-playing, the conjectural element prevails; while
 321 Phileb|              remind us of the Laws. The connection is often abrupt and inharmonious,
 322 Phileb|               find the witness of their consciences to coincide with that of
 323 Phileb|              just now saying, are often consequent upon these—upon true and
 324 Phileb|             keep them in his mind for a considerable time.~PROTARCHUS: Very true.~
 325 Phileb|              sure.~SOCRATES: From these considerations learn to know the nature
 326 Phileb|              put them out of sight, and consign them to darkness, under
 327 Phileb|              But if pleasures and pains consist in the violation and restoration
 328 Phileb|           either alternative is equally consistent with a transcendental or
 329 Phileb|               him who lives in the most constant enjoyment of them to be
 330 Phileb|                form. What is that which constitutes happiness, over and above
 331 Phileb|                 earth), reappear in the constitution of the world.~PROTARCHUS:
 332 Phileb|               the love of all knowledge constrained us to let all the sciences
 333 Phileb|            observing that the wonderful construction of number and figure, which
 334 Phileb|           custom, yet they seem also to contain other essential elements
 335 Phileb|            surely we are not now simply contending in order that my view or
 336 Phileb|             arouses in them a spirit of contention and lying conceit of wisdom?~
 337 Phileb|              the account of mind in her contest for the second place, should
 338 Phileb|         Cratylus, is supposed to be the continuation of a previous discussion.
 339 Phileb|          hereafter speak, if we care to continue the enquiry; for the present
 340 Phileb|               by the term ‘good’? If he continues to assert that there is
 341 Phileb|               of the one by showing the contradictions that are involved in admitting
 342 Phileb|              asserts the coexistence of contradictories as imperfect and divided
 343 Phileb|             compelled to admit that two contradictory statements are true. But
 344 Phileb|                 cases in which the mind contributes an opposite element to the
 345 Phileb|                eddies and whirlpools of controversies were surging in the chaos
 346 Phileb|          definite number, and now I say conversely, that he who has to begin
 347 Phileb|           pleasant. (But if the hope be converted into despair, he has two
 348 Phileb|          thought in little rills, which convey them to the heart and brain
 349 Phileb|             place in comedy? Why but to convince you that there was no difficulty
 350 Phileb|               he is hot and is becoming cool, and he wants to have the
 351 Phileb|       imagination which forged them has cooled, and they are seen in the
 352 Phileb|               not as a sublime science, coordinate with astronomy, but as full
 353 Phileb|                verb of existence is the copula, or that unity is a mere
 354 Phileb|              make an ambiguous word the corner-stone of moral philosophy? To
 355 Phileb|                 to meet objections; its corners are rubbed off, and the
 356 Phileb|                 pleasures and pains are corporeal, as in eating and hunger; (
 357 Phileb|             public opinion. They may be corrected and enlarged by experience,
 358 Phileb|         originating, has been the great corrective principle in law, in politics,
 359 Phileb|                good’ and ‘pleasant’ are correctly given to one thing and one
 360 Phileb|             seem to have died away; the correlation of ideas has taken their
 361 Phileb|           Christian country have become corrupted by priestcraft, by casuistry,
 362 Phileb|            happiness of others may be a counsel of perfection, but hardly
 363 Phileb|                developed in theory into counsels of perfection.~To what then
 364 Phileb|              soul is pleasure; and that courage or temperance or understanding,
 365 Phileb|          pleasures of intemperance, and courageous from fear of danger. Whereas
 366 Phileb|                Sophists (compare Apol.; Crat.; Protag.). Philebus, who
 367 Phileb|               of motion (compare Charm. Cratyl.). A later view of pleasure
 368 Phileb|             they are also in process of creating; the abstract universals
 369 Phileb|                  Yes.~SOCRATES: And the creator or cause of them has been
 370 Phileb|               eligible for every living creature or thing that was able to
 371 Phileb|                 the storm-tossed sailor cries, ‘land’ (i.e., earth), reappear
 372 Phileb|                mixture. There are three criteria of goodness—beauty, symmetry,
 373 Phileb|               beauty. These will be the criterion of the comparative claims
 374 Phileb|             denying its claims, but for criticizing them and comparing them
 375 Phileb|              that remains is to set the crown on our discourse.~PROTARCHUS:
 376 Phileb|                pain her by applying the crucial test, and finally detecting
 377 Phileb|          speaking of two things—(1) the crude notion of the one and many,
 378 Phileb|               said by Aristotle to have cultivated in his youth, he speaks
 379 Phileb|                Mill and Bacon), and the cumbrous fourfold division of causes
 380 Phileb|                SOCRATES: Are not we the cup-bearers? and here are two fountains
 381 Phileb|                 those who when they are cured of hunger or thirst or any
 382 Phileb|              sea of opinions which were current in the age of Aristotle
 383 Phileb|               We must pass into another cycle of existence, before we
 384 Phileb|               be ascribed to him— he is Cynic and Cyrenaic, Platonist
 385 Phileb|                 to him— he is Cynic and Cyrenaic, Platonist and Aristotelian
 386 Phileb|                  and the rhythms of the dance which correspond to them.
 387 Phileb|               indiscriminately would be dangerous. First we will take the
 388 Phileb|                  The sphere of mind was dark and mysterious to him; but
 389 Phileb|              sight, and consign them to darkness, under the idea that they
 390 Phileb|                 you reckon in the third dass mind and wisdom, you will
 391 Phileb|                 Protarchus; but ask the daughters of pleasure and wisdom to
 392 Phileb|                  and also by growth and decay?~PROTARCHUS: Yes, that has
 393 Phileb|                   Yes.’ And he who thus deceives himself may be strong or
 394 Phileb|                 great perplexity if ill decided, and the right determination
 395 Phileb|               this may assist our final decision.~PROTARCHUS: Very true;
 396 Phileb|                 of the soul only; or in declaring that the best of men, if
 397 Phileb|              are aiming; the later is a declination or deviation from them,
 398 Phileb|                 the mind of Hellas. The decline of philosophy during this
 399 Phileb|            right,’ at any rate seeks to deduce our ideas of justice from
 400 Phileb|                 always distinctly tell;—deduced from the laws of human nature,
 401 Phileb|                the minds of many than a deduction of the duty of benevolence
 402 Phileb|                 omitting to observe the deep insight into human nature
 403 Phileb|         experience of life to widen and deepen. The good is summed up under
 404 Phileb|                 saying that they have a deeper want and greater pleasure
 405 Phileb|                the matter a little more deeply, even though some lovers
 406 Phileb|               conquers, and pleasure is defeated;—do you agree?~PROTARCHUS:
 407 Phileb|          Protarchus, do you rush to the defence of pleasure!~PROTARCHUS:
 408 Phileb|           ridiculous, but those who can defend themselves may be more truly
 409 Phileb|              urged by one of the latest defenders of Utilitarianism, Mill’
 410 Phileb|              Plato. The most remarkable deficiency in Aristotle is the disappearance
 411 Phileb|               them from one another, or defining the point at which the human
 412 Phileb|               about universal ideas and definitions seem to have died away;
 413 Phileb|               rest of the world; or may degenerate in the next generation.
 414 Phileb|                I would clear myself and deliver my soul of you; and I call
 415 Phileb|               this befal us, except the deliverance! Yet I like the even-handed
 416 Phileb|             torments, or as I maintain, delivers the soul.— What think you,
 417 Phileb|                 with the inscription at Delphi.~PROTARCHUS: You mean, Socrates, ‘
 418 Phileb|                 is by far the commonest delusion.~SOCRATES: And of all the
 419 Phileb|                And as in a mathematical demonstration an error in the original
 420 Phileb|              want to know whether I may depart; or will you keep me here
 421 Phileb|                 effect and their mutual dependence is regarded by Plato (to
 422 Phileb|                 salvation of human life depends upon a right estimate of
 423 Phileb|            reason for admiring than for depreciating them. Nor can any one doubt
 424 Phileb|             same writers who speak thus depreciatingly of our modern ethical philosophy.
 425 Phileb|               entering further into the depths of Hegelianism, we may remark
 426 Phileb|           nourished by our body, thence deriving and having the qualities
 427 Phileb|              end of the scale we fairly descend into the region of human
 428 Phileb|                down to us who are their descendants under the name of harmonies;
 429 Phileb|                of modern science.~Plato describes with ludicrous exaggeration
 430 Phileb|               of the soul, when you are describing the state in which she is
 431 Phileb|              nevertheless already often deserted me and left me helpless
 432 Phileb|               in your opinion are to be designated as superior to pleasure,
 433 Phileb|                 that higher sphere have designed the noblest and fairest
 434 Phileb|                 in seeking’? Are we not desirous of happiness, at any rate
 435 Phileb|            initiated, who has learnt to despise the body and is yearning
 436 Phileb|               divine being is that of a despot acting not wholly without
 437 Phileb|                to you to hold, that the destroying of the natural union of
 438 Phileb|                 against the Eristics as destructive of truth, as he had formerly
 439 Phileb|                 is an uncertainty about details,—whether, for example, under
 440 Phileb|              very expression we seem to detect a false ring, for pleasure
 441 Phileb|                negative (compare ‘Omnis determinatio est negatio’)’ and the conception
 442 Phileb|               the conception of the one determines that of the other. The Greeks
 443 Phileb|              our severe friends utterly detest.~PROTARCHUS: What pleasures?~
 444 Phileb|        ridiculous if they are weak, and detestable when they are powerful:
 445 Phileb|      instinctive repugnance and extreme detestation which a noble nature has
 446 Phileb|                childish and obvious and detrimental to the true course of thought;
 447 Phileb|                practice, so also may be developed in theory into counsels
 448 Phileb|              which cannot be allowed to deviate from established law or
 449 Phileb|               later is a declination or deviation from them, or even a perversion
 450 Phileb|          pleasures and self-indulgence, devised the limit of law and order,
 451 Phileb|                 whose lives were a long devotion to the service of their
 452 Phileb|          prokeintai upsipodes, ouranian di aithera teknothentes.~To
 453 Phileb|           language, of being a ‘tyro in dialectics,’ when he overlooks such
 454 Phileb|                definitions seem to have died away; the correlation of
 455 Phileb|              have denied that pleasures differed in kind, or that by happiness
 456 Phileb|                in those who view things differently from ourselves.~5. There
 457 Phileb|                  Instead of the equally diffused grace and ease of the earlier
 458 Phileb|              well speak of the pains of digestion which follow, as of the
 459 Phileb|                gradations. The relative dignity of pleasure and knowledge
 460 Phileb|              Gorgias, in which Socrates dilates on the pleasures of itching
 461 Phileb|             should not look at the most diluted pleasures, but at the most
 462 Phileb|              men to ask how evil may be diminished and good increased—by what
 463 Phileb|                there is a corresponding diminution of artistic skill, a want
 464 Phileb|                 offering up a prayer to Dionysus or Hephaestus, or whoever
 465 Phileb|               and came down from heaven direct. It is the organization
 466 Phileb|               suppose them to have come directly from his hand or to be the
 467 Phileb|           marriage, there is no greater disagreement in theory about the right
 468 Phileb|          deficiency in Aristotle is the disappearance of the Platonic dialectic,
 469 Phileb|              element has not altogether disappeared.~Some characteristic differences
 470 Phileb|               of more or less, quantity disappears. For, as I was just now
 471 Phileb|                the time had arrived for discarding these hackneyed illustrations;
 472 Phileb|               is supposed to begin as a disciple of the partisans of pleasure,
 473 Phileb|            because he believes military discipline to be for the good of mankind.
 474 Phileb|            really, as Philebus implies, disconcert you with my playful solemnity,
 475 Phileb|                is the parent of all the discoveries in the arts.~PROTARCHUS:
 476 Phileb|                 weary of them, and soon discovers that continuous mental energy
 477 Phileb|       scratching. Nor is there any real discrepancy in the manner in which Gorgias
 478 Phileb|            therefore be thought to show discretion in not putting forward a
 479 Phileb|       impression that Socrates means to discuss the common question—how
 480 Phileb|              things to be considered in discussing the generation and whole
 481 Phileb|                be shot, that he will be disgraced, if he runs away—he has
 482 Phileb|            pleasures, the ridiculous or disgraceful nature of the action makes
 483 Phileb|           though often used only as the disguise of self-interest has a great
 484 Phileb|                 to speak falsely, to be dishonest or unjust, or in any way
 485 Phileb|                 of the noblest and most disinterested men who have lived in this
 486 Phileb|              has by this time agreed to dismiss as childish and obvious
 487 Phileb|         principle of the human mind, is displaced by another law, which asserts
 488 Phileb|          whether Philebus is pleased or displeased, we will proceed with the
 489 Phileb|              and placed yourself at our disposal. And now, as children say,
 490 Phileb|              fortunately for us, is not disposed to move, and we had better
 491 Phileb|                 indicate some state and disposition of the soul, which has the
 492 Phileb|                 one, says laughingly in disproof of his own words: Why, here
 493 Phileb|                 good have been entirely disproven in this argument, because
 494 Phileb|            think that this conclusively disproves the claim of utility to
 495 Phileb|               the incapacity of the two disputants. In order to avoid this
 496 Phileb|                 between the mere art of disputation and true dialectic.~PROTARCHUS:
 497 Phileb|                very tyros in the art of disputing; and the argument will be
 498 Phileb|               not say anything wrong or disrespectful of your favourite.~SOCRATES:
 499 Phileb|           temperament will generally be dissatisfied with the words ‘utility’
 500 Phileb|                Why, I shall reply, that dissimilar as they are, you apply to
 501 Phileb|            these delights; and the more dissipated and good-for-nothing he