Dialogue

 502 Phileb|              caused by concretions, and dissolutions, and repletions, and evacuations,
 503 Phileb|               the harmony in animals is dissolved, there is also a dissolution
 504 Phileb|                they are seen at various distances, and subjected to comparison;
 505 Phileb|               pleasure, whether near or distant: he is the mystic, the initiated,
 506 Phileb|                found they cannot always distinctly tell;—deduced from the laws
 507 Phileb|                  but are not these also distinguishable into two kinds?~PROTARCHUS:
 508 Phileb|                 any other element which distinguishes Plato, not only from the
 509 Phileb|           meaning often paradoxical and distorted, and generally weaker than
 510 Phileb|              not suffer ourselves to be distracted between different points
 511 Phileb|               of actions. But is it not distracting to the conscience of a man
 512 Phileb|                and in time drive him to distraction.~PROTARCHUS: That description
 513 Phileb|               alleviations of agony and distress, both of body and mind.~
 514 Phileb|            error in the original number disturbs the whole calculation which
 515 Phileb|              imperfect state they often diverge, and I cannot truly bridge
 516 Phileb|                 that there are many and diverse pleasures, and many and
 517 Phileb|              the continuous is also the divisible, that in all objects of
 518 Phileb|            finite or limit had not many divisions, and we readily acknowledged
 519 Phileb|                separate the superior or dominant elements in each of them.~
 520 Phileb|                 I give way, and, like a doorkeeper who is pushed and overborne
 521 Phileb|             true pleasures?~PROTARCHUS: Doubtless.~SOCRATES: Then upon this
 522 Phileb|              Plato and Aristotle do not dovetail into one another; nor does
 523 Phileb|                rationale of the greater drama of human life. (There appears
 524 Phileb|                 begun to alter, and the dramatic and poetical element has
 525 Phileb|              the other, wisdom, a sober draught in which no wine mingles,
 526 Phileb|           partisans of pleasure, but is drawn over to the opposite side
 527 Phileb|               scribe has done his work, draws images in the soul of the
 528 Phileb|           wisdom, whether awake or in a dream I cannot tell; they were
 529 Phileb|               Socrates, either awake or dreaming, ever saw or imagined mind
 530 Phileb|                the first place he has a dreamy recollection of hearing
 531 Phileb|          Memorabilia of Xenophon, first drew attention to the consequences
 532 Phileb|             True.~SOCRATES: Add to them drier, wetter, more, less, swifter,
 533 Phileb|             Protarchus does not see the drift of this remark; and Socrates
 534 Phileb|           create irritation and in time drive him to distraction.~PROTARCHUS:
 535 Phileb|       comparatives, these last would be driven out of their own domain.
 536 Phileb|              happiness to another life, dropping the external circumstances
 537 Phileb|               we might ourselves escape drowning by clinging to a fallacy?~
 538 Phileb|                 cited do not pierce our dull minds, but we go on arguing
 539       | during
 540 Phileb|               they will be too happy to dwell with wisdom. Secondly, ask
 541 Phileb|             will say of him, that he is dying with these delights; and
 542 Phileb|                succession of acts (ouch e genesis prosestin), which
 543 Phileb|           pleasure false.~SOCRATES: How eagerly, Protarchus, do you rush
 544 Phileb|                to establish between our earliest and our most mature ideas
 545 Phileb|             Socratic schools. But at an early stage of the controversy
 546 Phileb|                  no human being who has ears is safe from him, hardly
 547 Phileb|              equally diffused grace and ease of the earlier dialogues
 548 Phileb|           taking place everywhere, what eclecticisms and syncretisms and realisms
 549 Phileb|               fourth century B.C.; what eddies and whirlpools of controversies
 550 Phileb|           become a passion to a rightly educated nature. The Utilitarian
 551 Phileb|         childhood through the medium of education, from parents and teachers,
 552 Phileb|     distinctions, why should we seek to efface and unsettle them?~Bentham
 553 Phileb|                a birth into true being, effected by the measure which the
 554 Phileb|           shocked his contemporaries by egotism and want of taste; and this
 555 Phileb|               or divine man, who in the Egyptian legend is said to have been
 556 Phileb|                and time, such a mataion eidos becomes almost unmeaning.~
 557 Phileb|               katholou and en tois kath ekasta, leave space enough for
 558 Phileb|           appears to be the teacher, or elder friend, and perhaps the
 559 Phileb|             traces of the Pythagoreans, Eleatics, Megarians, Cynics, Cyrenaics
 560 Phileb|                  This view is noble and elevating; but it seems to err, like
 561       | elsewhere
 562 Phileb|               few leading ideas seem to emerge: the relation of the one
 563 Phileb|              They are also described as eminent in physics. There is unfortunately
 564 Phileb|            occurred to him. He meant to emphasize, not pleasure, but the calculation
 565 Phileb|               Flux no longer divide the empire of thought; the Mind of
 566 Phileb|               instance, is full of this empiricism; for sounds are harmonized,
 567 Phileb|              Then mind and science when employed about such changing things
 568 Phileb|           numbers which the philosopher employs are always the same, whereas
 569 Phileb|       experiences thirst, and thirst is emptiness; but he desires replenishment?~
 570 Phileb|               of speculation we are not encouraging individuals to make right
 571 Phileb|             mystical turn of mind, have ended rather in aspiration than
 572 Phileb|                the persecution which he endures for their sakes, but rather
 573 Phileb|                moral principle is to be enforced, or whether in some cases
 574 Phileb|           military honour, patriotism, ‘England expects every man to do
 575 Phileb|              Socrates opens the game by enlarging on the diversity and opposition
 576 Phileb|         different kinds of knowledge is enormous.~SOCRATES: Then the answer
 577 Phileb|                them have contributed to enrich the mind of the civilized
 578 Phileb|                then, assuming that pain ensues on the dissolution, and
 579 Phileb|             heap of gold, and pleasures ensuing, and in the picture there
 580 Phileb|                 who are silly enough to entertain this lying conceit of themselves
 581 Phileb|                have been among the most enthusiastic supporters of utility; while
 582 Phileb|               Or do they exist in their entirety in each object? These difficulties
 583 Phileb|                 dialogue is not rightly entitled ‘Concerning pleasure’ or ‘
 584 Phileb|                great strait, and I must entreat you, Socrates, to be our
 585 Phileb|           friend, but at present we are enumerating only the natural perceptions,
 586 Phileb|                great original idea when enunciated by Bentham, which leavened
 587 Phileb|             should we not allow them to envisage morality accordingly, and
 588 Phileb|              Aristotle, the Stoics, the Epicureans, and a few modern teachers,
 589 Phileb|              such an alternation to the equable life of pure thought? Here
 590 Phileb|                 common name? Or, if the equivocal or metaphorical use of the
 591 Phileb|            makes the difference between eristic and dialectic. And the right
 592 Phileb|                not.~SOCRATES: And if we erred in any point, then let any
 593 Phileb|                 would have escaped many errors in psychology. We may contrast
 594 Phileb|                a pleasure or pain which errs in respect of its object,
 595 Phileb|                attended they would have escaped many errors in psychology.
 596 Phileb|                 would have no chance of escaping him, if an interpreter could
 597 Phileb|             years old already knows the essentials of morals: ‘Thou shalt not
 598 Phileb|             compare ‘Omnis determinatio est negatio’)’ and the conception
 599 Phileb|              because the philosopher so estimates them; and he alone has had
 600 Phileb|                And truest of all in the estimation of every rational man is
 601 Phileb|               would cause a quarrel, an estrangement, a war. ‘How can I contribute
 602       | etc
 603 Phileb|              other things, but they are eternally and absolutely beautiful,
 604 Phileb|         accompanied by generation (Nic. Eth.).~4. Plato attempts to
 605 Phileb|        pleasures of smell are of a less ethereal sort, but they have no necessary
 606 Phileb|               transcendental or with an eudaemonistic system of ethics, with a
 607 Phileb|                action. From the days of Eudoxus (Arist. Ethics) and Epicurus
 608 Phileb|       dissolutions, and repletions, and evacuations, and also by growth and
 609 Phileb|             deliverance! Yet I like the even-handed justice which is applied
 610 Phileb|                passages; instead of the ever-flowing play of humour, now appearing,
 611 Phileb|            SOCRATES: Do not obvious and every-day phenomena furnish the simplest
 612 Phileb|              many, which I may say that everybody has by this time agreed
 613 Phileb|              can discover in him by any evidence accessible to us even the
 614 Phileb|                doubt.~SOCRATES: This is evidently comprehended in the third
 615 Phileb|                 the more exact. And the exacter part of all of them is really
 616 Phileb|                 relative, while good is exalted as absolute. But this distinction
 617 Phileb|                 pleased, in that degree excels in virtue?~PROTARCHUS: Nothing,
 618 Phileb|            sciences—they reply that the excesses of intemperance are the
 619 Phileb|         infusion of pleasure creates an excitement in him,—he even leaps for
 620 Phileb|              utters the most irrational exclamations.~PROTARCHUS: Yes, indeed.~
 621 Phileb|             them occupy that supreme or exclusive place which their authors
 622 Phileb|            higher mensuration, which is exclusively theoretical; and a dialectical
 623 Phileb|              the utilitarian system—its exclusiveness. There is no place for Kant
 624 Phileb|                the greatest, perjury is excused by the gods; for pleasures,
 625 Phileb|            prophets who have taught and exemplified them. The schools of ancient
 626 Phileb|               all rational beings,’ may exercise on the mind of an individual.
 627 Phileb|              exaggeration the influence exerted by the one and many on the
 628 Phileb|             finite is a second class of existences; but what you would make
 629 Phileb|                for forgetfulness is the exit of memory, which in this
 630 Phileb|              here indicated; nor can we expect to find perfect clearness
 631 Phileb|                fears, or true and false expectations, or true and false opinions?~
 632 Phileb|            honour, patriotism, ‘England expects every man to do his duty.’
 633 Phileb|                is no mean preference of expediency to right, but one of the
 634 Phileb|               simultaneous, for the one expels the other. Nor does Plato
 635 Phileb|           advantage is purchased at the expense of definiteness.~Again,
 636 Phileb|            derived from observation and experiment. And yet he has as intense
 637 Phileb|           symmetry,’ as if intending to express measure conceived as relation.
 638 Phileb|                human awe which Socrates expresses about the names of the gods,
 639 Phileb|              important, indeed, but not extending to the one thousandth or
 640 Phileb|         phenomena of this world, but it extends to worlds beyond. Ordinary
 641 Phileb|           language is only to a certain extent commensurate with moral
 642 Phileb|              far as they are manifested externally, and can therefore be reduced
 643 Phileb|         branches of knowledge have made extraordinary progress, in moral philosophy
 644 Phileb|           distinct, at another seems to fade away, just as the pleasure
 645 Phileb|              Socrates. They bear a very faded resemblance to the interested
 646 Phileb|                 and majestic, the other failing in both these qualities. ‘
 647 Phileb|                reflection is seen to be fallacious, because these three dialogues
 648 Phileb|               drowning by clinging to a fallacy?~PROTARCHUS: May none of
 649 Phileb|                say that mind would have fallen too, and may therefore be
 650 Phileb|                 rightly regards them as falling under the finite class.
 651 Phileb|                and pains with their own falsity.~PROTARCHUS: Very true.~
 652 Phileb|               the opinion of the world, familiarizes them to us; and they take
 653 Phileb|             looked for in the number of famous men.~PROTARCHUS: I think
 654 Phileb|             easily be in excess, may be fanatical, may be interested, may
 655 Phileb|                artificial ornament, and far-fetched modes of expression; also
 656 Phileb|                in the scale of being is farthest removed from the beautiful
 657 Phileb|          sufferings, and like him stand fast in the truth. To promote
 658 Phileb|            saying is, and both together fasten upon him and create irritation
 659 Phileb|        partially with certain ‘surly or fastidious’ philosophers, as he terms
 660 Phileb|             must always of necessity be fatal, both to the elements and
 661 Phileb|              future systems sharing the fate of the past. All philosophies
 662 Phileb|                 an expectation of pain, fearful and anxious.~PROTARCHUS:
 663 Phileb|                are looking forward to a feast; (c) those in which the
 664 Phileb|               that the latter, when our feeble faculties are able to grasp
 665 Phileb|              this change to the greater feebleness of age, or to the development
 666 Phileb|               SOCRATES: I will, my fine fellow, to the best of my ability.~
 667 Phileb|                 not people who are in a fever, or any similar illness,
 668 Phileb|                 allowed to speak in the fewest and shortest words about
 669 Phileb|           others both in reality and in fiction, but powerless ignorance
 670 Phileb|               feel when the boiling and fiery element is within, and the
 671 Phileb|           health and the goods of life.~Fifthly, beauty and happiness,—the
 672 Phileb|               taken back; cease then to fight against us in this way.~
 673 Phileb|                we cannot with advantage fill up the void of our knowledge
 674 Phileb|               he urges the necessity of filling up all the intermediate
 675 Phileb|          applying the crucial test, and finally detecting her?~PROTARCHUS:
 676 Phileb|               do again. And must I then finish the argument?~PROTARCHUS:
 677 Phileb|              you go home until you have finished the argument.~SOCRATES:
 678 Phileb|             truth, some by another. The firm stoical nature will conceive
 679 Phileb|        concerned with that which has no fixedness?~PROTARCHUS: How indeed?~
 680 Phileb|             elevate pleasure, ‘the most fleeting of all things,’ into a general
 681 Phileb|              shall be the partner of my flight.~PROTARCHUS: How?~SOCRATES:
 682 Phileb|              has taken their place. The flowers of rhetoric and poetry have
 683 Phileb|            conjecture; the music of the flute is always trying to guess
 684 Phileb|              for example, especially in flute-playing, the conjectural element
 685 Phileb|                  PROTARCHUS: That which followed the infinite and the finite;
 686 Phileb|               very temperance,—that the fool is pleased when he is full
 687 Phileb|                 possessing the minds of fools and wantons becomes madness
 688 Phileb|               better explained and more forcibly inculcated on the principle
 689 Phileb|               on politics—especially on foreign politics, on law, on social
 690 Phileb|             wisdom and intelligence and forethought, and similar qualities?
 691 Phileb|               heat of imagination which forged them has cooled, and they
 692 Phileb|              expressly tells us, he is ‘forging weapons of another make,’
 693 Phileb|               to us, causing them to be forgotten and unheeded; but the true
 694 Phileb|                 solid figures which are formed out of them by turning-lathes
 695       | formerly
 696 Phileb|                 described as strong and formidable; for ignorance in the powerul
 697 Phileb|                 expressed in the modern formula—science is art theoretical,
 698 Phileb|               them discussed; Philebus, fortunately for us, is not disposed
 699 Phileb|                 rejoicing over his good fortune.~PROTARCHUS: True.~SOCRATES:
 700 Phileb|                capable of being greatly fostered and strengthened. So far
 701 Phileb|               truth, as he had formerly fought against the Sophists; taking
 702 Phileb|              opinions on which they are founded, whether arising out of
 703 Phileb|                  would not the argument founder and disappear like an idle
 704 Phileb|             next generation, though the founders of all of them have imagined
 705 Phileb|                Bacon), and the cumbrous fourfold division of causes in the
 706 Phileb|                  SOCRATES: Only a small fraction of any one of them exists
 707 Phileb|                 which occur both in the fragments of Philolaus and in the
 708 Phileb|            limit, and perfect the whole frame of music?~PROTARCHUS: Yes,
 709 Phileb|               and the systems which are framed out of them, and the rhythms
 710 Phileb|           element negation forms in the framework of their thoughts.~2, 3.
 711 Phileb|               Plato in the midst of the fray attempting to combine Eleatic
 712 Phileb|               we speak of necessity and free-will, of mind and body, of Three
 713 Phileb|                respect such as would be freely granted to the ambiguous
 714 Phileb|               is most unadulterated and freest from any admixture of other
 715 Phileb|             SOCRATES: And the unnatural freezing of the moisture in an animal
 716 Phileb|               as at the Reformation, or French Revolution, when the upper
 717 Phileb|                 am speaking, not of the frequency or continuance, but only
 718 Phileb|         excessive, whether more or less frequent, we shall be right in referring
 719 Phileb|              and poetry have lost their freshness and charm; and a technical
 720 Phileb|              found the germ of the most fruitful notion of modern science.~
 721 Phileb|           unconscious, and of which the fruition is palpable to sense and
 722 Phileb|                human perfection, or the fulfilment of the will of God in this
 723 Phileb|               not object, a little more fully.~PHILEBUS: Take your own
 724 Phileb|                the general notion which furnishes the best explanation or
 725 Phileb|               then neither of them will gain the first prize, but whichever
 726 Phileb|                  and Socrates opens the game by enlarging on the diversity
 727 Phileb|               all manner of colours, he gasps for breath, and is quite
 728 Phileb|             which we have been speaking gathered up in one, did we not call
 729 Phileb|                 us; for truly the storm gathers over us, and we are at our
 730 Phileb|                the masculine and neuter gender, did he seem to himself
 731 Phileb|                    In his eagerness for generalization, seeking, as Aristotle says,
 732 Phileb|              husbandry and piloting and generalship.~PROTARCHUS: Very true.~
 733 Phileb|              succession of acts (ouch e genesis prosestin), which is known
 734 Phileb|                 it had the intensity of genius. In the spirit of an ancient
 735 Phileb|               shall answer these severe gentlemen as you answer me.~PROTARCHUS:
 736 Phileb|                 i.e., how they have one genus and many species), and are
 737 Phileb|             building with philosophical geometry, or the art of computation
 738 Phileb|                 what it is.~SOCRATES: A gift of heaven, which, as I conceive,
 739 Phileb|                my other friends will be glad to hear them discussed;
 740 Phileb|          exceeding essence, which, like Glaucon in the Republic, we find
 741 Phileb|           follow her about wherever she goes,—mingle these and not the
 742 Phileb|               that original design, has gone on to ask whether one sort
 743 Phileb|                 the more dissipated and good-for-nothing he is, the more vehemently
 744 Phileb|           common to both of them (Phil. Gorg.); there is also a common
 745 Phileb|        unchangeableness which cannot be got rid of.~3. In the language
 746 Phileb|              have declared, ordered and governed by a marvellous intelligence
 747 Phileb|        obedience to law: the best human government is a rational despotism,
 748 Phileb|              tyrant is a very tolerable governor of the universe. This is
 749 Phileb|                 of the equally diffused grace and ease of the earlier
 750 Phileb|                 that all men who have a grain of intelligence will admit
 751 Phileb|            sounds is what makes a man a grammarian.~PROTARCHUS: Very true.~
 752 Phileb|                 opinions?~PROTARCHUS: I grant that opinions may be true
 753 Phileb|               in many cases than these? Granting that in a perfect state
 754 Phileb|               is rather, that while the gratification of our bodily desires constantly
 755 Phileb|                or of excess, abundance, greatness and sufficiency, in what
 756 Phileb|               which Socrates and Plato ‘grew old in seeking’? Are we
 757 Phileb|                other hand, the youthful group of listeners by whom he
 758 Phileb|                  when he is cold and is growing warm, or again, when he
 759 Phileb|               manner in which they have grown up in the world from the
 760 Phileb|               by his thoroughness. The ‘guardianship of his doctrine’ has passed
 761 Phileb|          addition to a certain power of guessing, which is commonly called
 762 Phileb|             saying just now, is full of guesswork and imitation, and is wanting
 763 Phileb|                 universe is left to the guidance of unreason and chance medley,
 764 Phileb|               is, we hope that you will guide us into that way, and we
 765 Phileb|               they must accord with the habits of our minds.~When we are
 766 Phileb|                 the doctrine of utility habitually inculcated on them. We recognize
 767 Phileb|            arrived for discarding these hackneyed illustrations; such difficulties
 768 Phileb|             utility does not alter by a hair’s-breadth the morality of
 769 Phileb|                And in the productive or handicraft arts, is not one part more
 770 Phileb|               temperance, which are the handmaidens of virtue. But still we
 771 Phileb|        PROTARCHUS: You mean, what would happen if the body were not changed
 772 Phileb|              not find the same illusion happening in the case of pleasures
 773 Phileb|             enjoyment of them to be the happiest of mankind.~PROTARCHUS:
 774 Phileb|                rather than at the least hard? You, Protarchus, shall
 775 Phileb|                this state of mind, when harmless to others, are simply ridiculous?~
 776 Phileb|           descendants under the name of harmonies; and the affections corresponding
 777 Phileb|                inspire the mind,—should harmonize, strengthen, settle us.
 778 Phileb|              empiricism; for sounds are harmonized, not by measure, but by
 779 Phileb|             ignorance in the powerul is hateful and horrible, because hurtful
 780 Phileb|              operating in other ways to heal and organize, having too
 781 Phileb|                 self-management, and of healing disease, and operating in
 782 Phileb|                 of water unpleasant but healthful; out of these we must seek
 783 Phileb|                often have a vision of a heap of gold, and pleasures ensuing,
 784 Phileb|                 Callias, who has been a hearer of Gorgias, is supposed
 785 Phileb|              thinker the Utilitarian or hedonist mode of speaking has been
 786 Phileb|              further into the depths of Hegelianism, we may remark that this
 787 Phileb|              were affecting the mind of Hellas. The decline of philosophy
 788 Phileb|           determination of them is very helpful.~PROTARCHUS: Then, Socrates,
 789 Phileb|                 deserted me and left me helpless in the hour of need.~PROTARCHUS:
 790 Phileb|               and the previous analysis helps to show the nature of both.~
 791 Phileb|                 a prayer to Dionysus or Hephaestus, or whoever is the god who
 792 Phileb|      intelligent mind and cause. Of the Heracliteans, whom he is said by Aristotle
 793 Phileb|               Society originated in the herding of brutes, in their parental
 794 Phileb|           actions of others, we have no hesitation in determining what is right
 795 Phileb|                there occur two or three highly-wrought passages; instead of the
 796 Phileb|              the source of ten thousand hindrances to us; they trouble the
 797 Phileb|              and symmetry; and though a hint is given that the divine
 798 Phileb|                 principles of them— the historical germ from the later growth
 799 Phileb|               question, and how came we hither? Were we not enquiring whether
 800 Phileb|            observe that our conclusions hitherto have had reference only
 801 Phileb|              his fellow-men. But if so, Hobbes and Butler, Shaftesbury
 802 Phileb|                 them all flow into what Homer poetically terms ‘a meeting
 803 Phileb|                 they shall mingle in an Homeric ‘meeting of the waters.’
 804 Phileb|              sweeter than honey and the honeycomb?’~And you remember how pleasures
 805 Phileb|               the names which are to be honoured most?~PROTARCHUS: Yes.~SOCRATES:
 806 Phileb|           pleasure of memory when he is hoping to be filled, and yet in
 807 Phileb|              the powerul is hateful and horrible, because hurtful to others
 808 Phileb|                even if all the oxen and horses and animals in the world
 809 Phileb|              Statesman we know that his hostility towards the sophists and
 810 Phileb|                 left me helpless in the hour of need.~PROTARCHUS: Tell
 811 Phileb|          SOCRATES: In ship-building and house-building, and in other branches of
 812 Phileb|             what then? After seeming to hover for a time on the verge
 813 Phileb|               human life is to have any humanity.’ Well, then, I will open
 814 Phileb|                amount of truth, however humble and little useful an art.
 815 Phileb|                 Butler, Shaftesbury and Hume, are not so far apart as
 816 Phileb|                the ever-flowing play of humour, now appearing, now concealed,
 817 Phileb|              allow that our body either hungers or thirsts or has any similar
 818 Phileb|               the mind, as when you are hungry and are looking forward
 819 Phileb|           hateful and horrible, because hurtful to others both in reality
 820 Phileb|               hold good of medicine and husbandry and piloting and generalship.~
 821 Phileb|               because they proceed from hypotheses (compare Republic). (4)
 822 Phileb|              world. Whatever may be the hypothesis on which they are explained,
 823 Phileb|               the multitude or with the idealism of more refined thinkers.
 824 Phileb|                 great thinkers who have idealized and connected them—by the
 825 Phileb|                 out of them for himself ideals of holiness and virtue.
 826 Phileb|             mind in the other, which he identifies with the royal mind of Zeus.
 827 Phileb|           founder and disappear like an idle tale, although we might
 828 Phileb|                 a fever, or any similar illness, feel cold or thirst or
 829 Phileb|               are not mere sophisms and illusions, define and bring into relief
 830 Phileb|                 saying.~SOCRATES: I may illustrate my meaning by the letters
 831 Phileb|              discarding these hackneyed illustrations; such difficulties had long
 832 Phileb|                 are the two assertions, illustrious Socrates, for that which
 833 Phileb|                not endeavour to make an imaginary separation of wisdom and
 834 Phileb|                him a wrong. There is an immeasurable interval between a crime
 835 Phileb|              the assertion which almost immediately follows, that pleasure and
 836 Phileb|                 the non-detection of an immoral act, say of telling a lie,
 837 Phileb|             heaven, is supposed to have imparted to us. Plato is speaking
 838 Phileb|              pursue my own happiness as impartially as that of my neighbour.
 839 Phileb|                is a universal law which imperatively declares certain acts to
 840 Phileb|                 the other. Hence he has implicitly answered the difficulty
 841 Phileb|                For Socrates is far from implying that the art of rhetoric
 842 Phileb|               nor is the task which you impose a difficult one; but did
 843 Phileb|                the happiness of mankind imposed upon us with the authority
 844 Phileb|                to answer, and therefore imposing the task upon you, when
 845 Phileb|                yet divided, he wants to impress upon us the importance of
 846 Phileb|         influence of language; they are impressed upon a mind which at first
 847 Phileb|              not—there would be a great impropriety in the assumption of either
 848 Phileb|            desire, proves also that the impulses and the desires and the
 849 Phileb|               are in the mind only. And inasmuch as the pleasures are unalloyed
 850 Phileb|              being always the same, and incapable either of generation or
 851 Phileb|          discussion, and will prove the incapacity of the two disputants. In
 852 Phileb|           defects are for the most part incident to both of them. Our hold
 853 Phileb|               real interest lies in the incidental discussion. We can no more
 854 Phileb|               is superior in quality is incommensurable with the inferior. Neither
 855 Phileb|                he left his system still incomplete; or he may be more truly
 856 Phileb|                 degree of confusion and incompleteness in the general design. As
 857 Phileb|           together with him.’ Nor is it inconceivable that a new enthusiasm of
 858 Phileb|             There appears also to be an incorrectness in the notion which occurs
 859 Phileb|              may be diminished and good increased—by what course of policy
 860 Phileb|               gods, who cannot, without indecency, be supposed to feel either
 861 Phileb|               them take away excess and indefiniteness, and infuse moderation and
 862 Phileb|               idea or law is held to be independent of space and time, such
 863 Phileb|                 line of reflection here indicated; nor can we expect to find
 864 Phileb|         recollection, and opinion which indicates a great progress in psychology;
 865 Phileb|                  amid such a variety of indications, derived from style as well
 866 Phileb|                 the gods are or are not indifferent to pleasure is a point which
 867 Phileb|                let us pass unheeded the indignation felt by the generous youth
 868 Phileb|                truth; to admit them all indiscriminately would be dangerous. First
 869 Phileb|             meaning of the word becomes indistinguishable from holiness, harmony,
 870 Phileb|               but retaining a permanent individuality, can be conceived either
 871 Phileb|               as follows:—To each of us individually our moral ideas come first
 872 Phileb|              ingenuous youth are easily induced to take the better part.
 873 Phileb|                But when we see some one indulging in pleasures, perhaps in
 874 Phileb|              others, has yielded to the inevitable analysis. Even in the opinion
 875 Phileb|               like the weakest and most inexperienced reasoners? (Probably corrupt.)~
 876 Phileb|             pain. You observed this and inferred that the double experience
 877 Phileb|                they are of the class of infinites.~PROTARCHUS: Certainly,
 878 Phileb|                 and indefiniteness, and infuse moderation and harmony?~
 879 Phileb|         Philebus, to which Socrates has ingeniously brought us round, and please
 880 Phileb|              Socrates. The instincts of ingenuous youth are easily induced
 881 Phileb|             added, which is a necessary ingredient in every mixture.~PROTARCHUS:
 882 Phileb|          connection is often abrupt and inharmonious, and far from clear. Many
 883 Phileb|          distant: he is the mystic, the initiated, who has learnt to despise
 884 Phileb|                 pleasure or pain in the inner parts, which contrasts and
 885 Phileb|               are opposed (and they are innumerable), pleasure and pain coalesce
 886 Phileb|              words and images which are inscribed by them may be either true
 887 Phileb|               in the soul, and when the inscribing feeling writes truly, then
 888 Phileb|               most at variance with the inscription at Delphi.~PROTARCHUS: You
 889 Phileb|           meaning of the word is always insensibly slipping away from us, into
 890 Phileb|                 but always present, are inserted a good many bad jests, as
 891 Phileb|            omitting to observe the deep insight into human nature which
 892 Phileb|           argument is only in play, and insinuates that some things are for
 893 Phileb|                absurdity. He would have insisted that ‘the good is of the
 894 Phileb|                of his ideas to a sudden inspiration. The interlocutor Protarchus,
 895 Phileb|               better witnesses than the inspirations of divine philosophy.~PROTARCHUS:
 896 Phileb|                 from their connexion as inspired sayings or oracles which
 897 Phileb|              right; which is capable of inspiring men like a passion, and
 898 Phileb|              envy and laugh at the same instant.~PROTARCHUS: True.~SOCRATES:
 899 Phileb|                 development, and is the instinct which we have inherited
 900 Phileb|            morals, as we learn to talk, instinctively, from conversing with others,
 901 Phileb|       introducing degrees into actions, instituting a comparison of a more or
 902 Phileb|              answer is, that all things instrumental, remedial, material, are
 903 Phileb|       self-indulgence, the pleasures of intellect and the pleasures of sense,
 904 Phileb|                 morality on a principle intelligible to all capacities? Have
 905 Phileb|         principle of choice. He did not intend to oppose ‘the useful’ to
 906 Phileb|               we knew to what they were intended to refer. But no conjecture
 907 Phileb|              the word ‘symmetry,’ as if intending to express measure conceived
 908 Phileb|            other bodily affections more intensely? Am I not right in saying
 909 Phileb|                 in the Republic.~IV. An interesting account is given in the
 910 Phileb|                 sudden inspiration. The interlocutor Protarchus, the son of Callias,
 911 Phileb|           appear in many forms, yet are intermingled with pains, and are partly
 912 Phileb|            different schools have to be interposed between the Parmenides or
 913 Phileb|                 If we may be allowed to interpret one dialogue of Plato by
 914 Phileb|                which receive their full interpretation only from the history of
 915 Phileb|           chance of escaping him, if an interpreter could only be found.~PROTARCHUS:
 916 Phileb|         refreshing, Protarchus, when it interrupts earnest.~PROTARCHUS: Very
 917 Phileb|               presence is several times intimated, are described as all of
 918 Phileb|               class. We seem to have an intimation of a further discussion,
 919 Phileb|                 a human tyrant would be intolerable, a divine tyrant is a very
 920 Phileb|              wanting; the topic is only introduced, as in the Republic, by
 921 Phileb|                 measure which the limit introduces.~PROTARCHUS: I understand.~
 922 Phileb|          disappear, but were allowed to intrude in the sphere of more and
 923 Phileb|               likely; but how will this invalidate the argument?~SOCRATES:
 924 Phileb|            remarkable additions are the invention of the Syllogism, the conception
 925 Phileb|             Most true.~SOCRATES: Let us investigate all the pure kinds; first
 926 Phileb|                 the question to which I invite your attention is difficult
 927 Phileb|               second class of pleasures involves memory. There are affections
 928 Phileb|               beauty and happiness,—the inward enjoyment of that which
 929 Phileb|                 we proceed from without inwards, beginning with facts of
 930 Phileb|              heaven and earth’ with the ironical addition, ‘in this way truly
 931 Phileb|                SOCRATES: No tedious and irrelevant discussion can be allowed;
 932 Phileb|                Philebus, can we without irreverence place wisdom and knowledge
 933 Phileb|               this century, Bentham and J. S. Mill, whose lives were
 934 Phileb|               had answered.~SOCRATES: A jest is sometimes refreshing,
 935 Phileb|                inserted a good many bad jests, as we may venture to term
 936 Phileb|                hand, we are hardly fair judges of confusions of thought
 937 Phileb|          self-deceit, as for example in judging the actions of others, we
 938 Phileb|                with infinity should not jump to unity, but he should
 939 Phileb|             there had been no Stoics or Kantists, no Platonists or Cartesians?
 940 Phileb|            malista katholou and en tois kath ekasta, leave space enough
 941 Phileb|             either end, en tois malista katholou and en tois kath ekasta,
 942 Phileb|            which created them and which keeps them alive. We do not stop
 943 Phileb|              the many into the one, and kneading them together, now unfolding
 944 Phileb|                SOCRATES: And yet not by knowing either that sound is one
 945 Phileb|               utility have we to make a laborious calculation, any more than
 946 Phileb|             character in the persons, a laboured march in the dialogue, and
 947 Phileb|       PROTARCHUS: True.~SOCRATES: He is labouring, not after eternal being,
 948 Phileb|               reaped the benefit of his labours has inherited the feeling
 949 Phileb|                 by the argument, and is laid low. I must say that mind
 950 Phileb|              repeating that we are in a lamentable state of uncertainty about
 951 Phileb|          pleasures mingle with pains in lamentation and bereavement?~PROTARCHUS:
 952 Phileb|                 of pleasure and pain in lamentations, and in tragedy and comedy,
 953 Phileb|                 and not the greatest or largest in quantity, is to be deemed
 954 Phileb|           already given for assigning a late date to the Philebus. That
 955 Phileb|               the builder has his rule, lathe, compass, line, and a most
 956 Phileb|               themselves, when they are laughed at, may be truly called
 957 Phileb|                feel pain or pleasure in laughing at it?~PROTARCHUS: Clearly
 958 Phileb|             that they are all one, says laughingly in disproof of his own words:
 959 Phileb|               us to be mental pain, and laughter is pleasant; and so we envy
 960 Phileb|   transcendental world, and proceeds to lay down practical rules for
 961 Phileb|              excitement in him,—he even leaps for joy, he assumes all
 962 Phileb|              the way of considering and learning and teaching one another,
 963 Phileb|                  the initiated, who has learnt to despise the body and
 964 Phileb|            enunciated by Bentham, which leavened a generation and has left
 965 Phileb|                enthusiasm of his joy he leaves no stone, or rather no thought
 966 Phileb|         conclusion Protarchus reclaims.~Leaving his denial for the present,
 967 Phileb|      definiteness.~Again, there are the legal and political principles
 968 Phileb|                man, who in the Egyptian legend is said to have been Theuth,
 969 Phileb|                Socrates, and never mind length; we shall not tire of you.~
 970 Phileb|         aspiration after good has often lent a strange power to evil.
 971 Phileb|                 of morals. In asserting liberty of speculation we are not
 972 Phileb|           priestcraft, by casuistry, by licentiousness, by despotism, the lower
 973 Phileb|          determining; the real interest lies in the incidental discussion.
 974 Phileb|                  then, with the view of lighting up the obscurity of these
 975 Phileb|        discussion, in which some topics lightly passed over were to receive
 976 Phileb|              efforts of reflection, the lights in which the whole moral
 977 Phileb|               which is pleasure, may be likened to a fountain of honey;
 978 Phileb|                above) he would have ‘no limb broken’ of the organism
 979 Phileb|               to others, still the last limitation is a very trifling exception,
 980 Phileb|            recognize the proportions or limitations to which his truth is subjected;
 981 Phileb|          understand me to mean straight lines and circles, and the plane
 982 Phileb|                 can supply a connecting link between Ethics and Politics,
 983 Phileb|                 up all the intermediate links which occur (compare Bacon’
 984 Phileb|                which passes through the lips whether of an individual
 985 Phileb|             hand, the youthful group of listeners by whom he is surrounded, ‘
 986 Phileb|                 mean forgetfulness in a literal sense; for forgetfulness
 987 Phileb|        superficial consideration of the logical and metaphysical works which
 988 Phileb|     contradiction, which is affirmed by logicians to be an ultimate principle
 989 Phileb|                of pain, and in his soul longing and expectation.~SOCRATES:
 990 Phileb|          another. Is mind or chance the lord of the universe? All philosophers
 991 Phileb|            union suffice to give us the loveliest of lives, or shall we still
 992 Phileb|             Socrates, and hope for good luck.~SOCRATES: We have explained
 993 Phileb|              sleeping or waking, mad or lunatic?~PROTARCHUS: So we have
 994 Phileb|              good of life, and deem the lusts of animals to be better
 995 Phileb|             audiences of the Charmides, Lysis, or Protagoras. Other signs
 996 Phileb|              line, and a most ingenious machine for straightening wood.~
 997 Phileb|               pain, sleeping or waking, mad or lunatic?~PROTARCHUS:
 998 Phileb|               that I am speaking of the magnitude of pleasure; I want to know
 999 Phileb|                 nearness or distance of magnitudes obscure their true proportions,
1000 Phileb|                 his own confession) the main thesis is not worth determining;
1001 Phileb|               to indicate; for with the maintainers of the opinion that all