Dialogue

1002 Phileb|      description of the opinions of the majority about pleasures.~SOCRATES:
1003 Phileb|    uncertainties at either end, en tois malista katholou and en tois kath
1004 Phileb|                 the persons, a laboured march in the dialogue, and a degree
1005 Phileb|              but of an oyster or ‘pulmo marinus.’ Could this be otherwise?~
1006 Phileb|         personal and impersonal was not marked to him as to ourselves.
1007 Phileb|               no marrying and giving in marriage, there is no greater disagreement
1008 Phileb|                moral world which has no marrying and giving in marriage,
1009 Phileb|            authoritative character. The martyr will not go to the stake
1010 Phileb|              just turned up, which is a marvel of nature; for that one
1011 Phileb|               ordered and governed by a marvellous intelligence and wisdom.~
1012 Phileb|               Socrates, are those other marvels connected with this subject
1013 Phileb|             speaking of God both in the masculine and neuter gender, did he
1014 Phileb|               be interested, may be the mask of ambition, may be perverted
1015 Phileb|               of space and time, such a mataion eidos becomes almost unmeaning.~
1016 Phileb|          friends of the ideas’ and the ‘materialists’ in the Sophist.~On the
1017 Phileb|               our earliest and our most mature ideas of morality, we may
1018 Phileb|                a return to the poor and meagre abstractions of the Eleatic
1019 Phileb|              noblest, as well as of the meanest of mankind?’ If we say ‘
1020 Phileb|           turning-lathes and rulers and measurers of angles; for these I affirm
1021 Phileb|           between the fine arts and the mechanical; and, neither here nor anywhere,
1022 Phileb|                 occur (compare Bacon’s ‘media axiomata’) in the passage
1023 Phileb|                be found to hold good of medicine and husbandry and piloting
1024 Phileb|                in childhood through the medium of education, from parents
1025 Phileb|                the Eleatic Being or the Megarian good, or to the theories
1026 Phileb|                  The array of the enemy melts away when we approach him.
1027 Phileb|                the good was the useful (Mem.). In his eagerness for
1028 Phileb|          Socrates, as we learn from the Memorabilia of Xenophon, first drew
1029 Phileb|                 discussed by him in the Meno, the Phaedo, and the Phaedrus,
1030 Phileb|           companion, or make the remark mentally to yourself. Whether the
1031 Phileb|                 to this company, and by messengers bearing the tidings far
1032 Phileb|            knowledge: let us ring their metal bravely, and see if there
1033 Phileb|                the universal in Ethics (Metaph.), he took the most obvious
1034 Phileb|                 Or, if the equivocal or metaphorical use of the word is justified
1035 Phileb|              Kant, is the sphere of the metaphysic of ethics. But these two
1036 Phileb|           plurality in unity. Having no method, they make their one and
1037 Phileb|             will you keep me here until midnight? I fancy that I may obtain
1038 Phileb|              probably find Plato in the midst of the fray attempting to
1039 Phileb|                be a likeness of himself mightily rejoicing over his good
1040 Phileb|              there is in the universe a mighty infinite and an adequate
1041 Phileb|                that mankind are not too mindful, but that they are far too
1042 Phileb|               own words: Why, here is a miracle, the one is many and infinite,
1043 Phileb|                 not have led you into a misapprehension?~PROTARCHUS: How?~SOCRATES:
1044 Phileb|               law of duty. Yet to avoid misconception, what appears to be the
1045 Phileb|              may correct prejudices and misconceptions, and enable us to regard
1046 Phileb|               good man could be utterly miserable (Arist. Ethics), or place
1047 Phileb|               all masters of the art of misinterpretation?~PROTARCHUS: What answer?~
1048 Phileb|           SOCRATES: Or again, he may be misled, and then he will say—‘No,
1049 Phileb|                nothing can more tend to mitigate superstition than the belief
1050 Phileb|                and rhetoricians was not mitigated in later life; although
1051 Phileb|             pushed and overborne by the mob, I open the door wide, and
1052 Phileb|              complacency, still further modifies the transcendentalism of
1053 Phileb|               any recollection, however momentary, of the feeling,—but would
1054 Phileb|          arranges years and seasons and months, and may be justly called
1055 Phileb|              and of the sun, and of the moon, and of the stars and of
1056 Phileb|              which precedes them. Their morbid nature is illustrated by
1057 Phileb|           require the criticism of ‘the morrow,’ when the heat of imagination
1058 Phileb|               in saying, just now, that motions going up and down cause
1059 Phileb|              right and wrong in another mould; or the word ‘pleasure’
1060 Phileb|              for us, is not disposed to move, and we had better not stir
1061 Phileb|            corresponding to them in the movements of the human body, which
1062 Phileb|              perfection is embodied. It moves among ideas of holiness,
1063 Phileb|                 and the desires and the moving principle in every living
1064 Phileb|                 we begin this great and multifarious battle, in which such various
1065 Phileb|             speeches of Thucydides, the multiplication of ideas seems to interfere
1066 Phileb|                 either as dispersed and multiplied in the infinity of the world
1067 Phileb|               the better feeling of the multitude or with the idealism of
1068 Phileb|             with each other. But of the multitudinous sea of opinions which were
1069 Phileb|                 pleasures; and here the Muse says ‘Enough.’~‘Bidding
1070 Phileb|              cause and effect and their mutual dependence is regarded by
1071 Phileb|             sphere of mind was dark and mysterious to him; but instead of being
1072 Phileb|                 some who were of a more mystical turn of mind, have ended
1073 Phileb|          revealed by tradition. For the mythical element has not altogether
1074 Phileb|               the two elements so often named; did I not?~PROTARCHUS:
1075 Phileb|                sin against Aphrodite by naming her amiss; let her be called
1076 Phileb|               few admissions which will narrow the field of dispute; and
1077 Phileb|             case of sight. Does not the nearness or distance of magnitudes
1078 Phileb|               ideas of justice from the necessities of the state and of society.
1079 Phileb|           consent that no refutation is needed; but when the assertion
1080 Phileb|                  Omnis determinatio est negatio’)’ and the conception of
1081 Phileb|                 classification; neither neglecting the many individuals, nor
1082 Phileb|               both in the masculine and neuter gender, did he seem to himself
1083 Phileb|                 Let us take some of our newly-found notions.~PROTARCHUS: Which
1084 Phileb|          inherited or acquired, not the nobler effort of reflection which
1085 Phileb|            syncretisms and realisms and nominalisms were affecting the mind
1086 Phileb|              than one, says a third:~on nomoi prokeintai upsipodes, ouranian
1087 Phileb|              law or usage; and that the non-detection of an immoral act, say of
1088 Phileb|           mental, between necessary and non-necessary pleasures. But he is also
1089 Phileb|          philosophers, or as pursued by non-philosophers, has more of certainty and
1090 Phileb|              detecting her?~PROTARCHUS: Nonsense, Socrates.~SOCRATES: Why?
1091 Phileb|          elements are restored to their normal proportions, is pleasant.
1092 Phileb|              the Sophist and Statesman. Notwithstanding the differences of style,
1093 Phileb|              the Republic the sphere of nous or mind is assigned to dialectic. (
1094 Phileb|       utilitarianism, when the charm of novelty and the fervour of the first
1095 Phileb|            SOCRATES: The sciences are a numerous class, and will be found
1096 Phileb|             favourite.~SOCRATES: I must obey you, Protarchus; nor is
1097 Phileb|               differences in degree; we obliterate the stamp which the authority
1098 Phileb|                SOCRATES: Instead of the oblivion of the soul, when you are
1099 Phileb|                 metaphysical truth more obscurely expressed than any other
1100 Phileb|            midnight? I fancy that I may obtain my release without many
1101 Phileb|                 effect.~And now, having obtained our classes, we may determine
1102 Phileb|         actually spoken or not, on such occasions there is a scribe within
1103 Phileb|           civilized world; none of them occupy that supreme or exclusive
1104 Phileb|            flowing out of the boundless ocean of language and thought
1105 Phileb|              does not admit of the same ocular proof as the second. There
1106 Phileb|               father of the Church. The odium which attached to him when
1107 Phileb|               their imagination; it has offended their taste. To elevate
1108 Phileb|               understand me to mean any offspring of these, being a birth
1109 Phileb|               doing, that pleasures are oftener bad than good; but you call
1110 Phileb|                  Most true.~SOCRATES: I omit ten thousand other things,
1111 Phileb|                 must further add what I omitted before, that in all these
1112 Phileb|             blended and reconciled; not omitting to observe the deep insight
1113 Phileb|             proceed to ask whether this omnipresent nature is more akin to pleasure
1114 Phileb|         positive and negative (compare ‘Omnis determinatio est negatio’)’
1115 Phileb|             philosophy. The extreme and one-sided doctrines of the Cynics
1116 Phileb|              the highest exactness, its one-sidedness, its paradoxical explanation
1117 Phileb|             gulf between phainomena and onta; and when, as in the system
1118 Phileb|                They agree, and Socrates opens the game by enlarging on
1119 Phileb|                 of healing disease, and operating in other ways to heal and
1120 Phileb|                proportions, and make us opine falsely; and do we not find
1121 Phileb|             source of false opinion and opining; am I not right?~PROTARCHUS:
1122 Phileb|           prejudices, which intelligent opponents of Utilitarianism have by
1123 Phileb|            choice. He did not intend to oppose ‘the useful’ to some higher
1124 Phileb|                 Republic. To this Plato opposes the revelation from Heaven
1125 Phileb|              into many ‘me’s,’ and even opposing them as great and small,
1126 Phileb|        connexion as inspired sayings or oracles which receive their full
1127 Phileb|              our fathers have declared, ordered and governed by a marvellous
1128 Phileb|                heaven direct. It is the organization of knowledge wonderful to
1129 Phileb|               in other ways to heal and organize, having too all the attributes
1130 Phileb|             These are not the roots or ‘origines’ of morals, but the latest
1131 Phileb|                an attempt at artificial ornament, and far-fetched modes of
1132 Phileb|             without succession of acts (ouch e genesis prosestin), which
1133 Phileb|             nomoi prokeintai upsipodes, ouranian di aithera teknothentes.~
1134 Phileb|              person.’ His conception of ousia, or essence, is not an advance
1135 Phileb|                 the case may be, of the outer parts; and this is due to
1136 Phileb|                remorse.~Such is a brief outline of the history of our moral
1137 Phileb|          complexion of pleasure. At the outset we must determine the nature
1138 Phileb|          well-known examples taken from outward objects. But Socrates seems
1139 Phileb|            doorkeeper who is pushed and overborne by the mob, I open the door
1140 Phileb|                 principle in them which overcame, were of the same nature.
1141 Phileb|              has begun to supersede and overgrow them. But the power of thinking
1142 Phileb|                 in dialectics,’ when he overlooks such a distinction. Yet,
1143 Phileb|            which they give may be quite overpowering, and is then accompanied
1144 Phileb|             enough and strong enough to override all the particularisms of
1145 Phileb|                made that man is one, or ox is one, or beauty one, or
1146 Phileb|              you say that he was wholly pained or wholly pleased?~PROTARCHUS:
1147 Phileb|                bad, too, have pleasures painted in their fancy as well as
1148 Phileb|               do all those writings and paintings which, as we were saying
1149 Phileb|                 them, and a painter who paints the images of the things
1150 Phileb|                 we say of either of the pairs that it is one or two?~PROTARCHUS:
1151 Phileb|              contrasted with Utility by Paley and others—the theory of
1152 Phileb|                 But Plato, though not a Pantheist, and very far from confounding
1153 Phileb|                And we shall take up our parable and say: Do you wish to
1154 Phileb|                 common and acknowledged paradoxes about the one and many,
1155 Phileb|             herding of brutes, in their parental instincts, in their rude
1156 Phileb|          existence of the many (compare Parm.). Zeno illustrated the
1157 Phileb|            SOCRATES: Does not the right participation in the finite give health—
1158 Phileb|              enough to override all the particularisms of mankind; which acknowledges
1159 Phileb|              the enumeration of endless particulars, let me know whether I may
1160 Phileb|              happiness of a people. All parties alike profess to aim at
1161 Phileb|              begin as a disciple of the partisans of pleasure, but is drawn
1162 Phileb|              them? And you shall be the partner of my flight.~PROTARCHUS:
1163 Phileb|              two very small things. The party who are opposed to them
1164 Phileb|         embodied a divine love, wisdom, patience, reasonableness. For his
1165 Phileb|                 than of others. Of many patriotic or benevolent actions we
1166 Phileb|                 beyond military honour, patriotism, ‘England expects every
1167 Phileb|                beautiful, and they have peculiar pleasures, quite unlike
1168 Phileb|            enumerating only the natural perceptions, and have nothing to do
1169 Phileb|                no one can deny that all percipient beings desire and hunt after
1170 Phileb|              the many beauties and high perfections of the soul: O my beautiful
1171 Phileb|              the spectator may view the performance with mixed feelings of pain
1172 Phileb|            called upon at the moment of performing them to determine their
1173 Phileb|            philosophy as well as of the Peripatetics. But, without entering on
1174 Phileb|                things that are born and perish, as in the instances which
1175 Phileb|        regarding only the transient and perishing, and others the permanent
1176 Phileb|          impostor in the world, and the perjuries of lovers have passed into
1177 Phileb|              appear to be the greatest, perjury is excused by the gods;
1178 Phileb|                that all things are in a perpetual flux, still these changes
1179 Phileb|              what way?~PHILEBUS: Do not perplex us, and keep asking questions
1180 Phileb|              they may be saved from the persecution which he endures for their
1181 Phileb|                to God, in whom they are personified, what the Platonic ideas
1182 Phileb|               Socrates, that the art of persuasion far surpassed every other;
1183 Phileb|                  what is said should be pertinent.~PROTARCHUS: Right.~SOCRATES:
1184 Phileb|                 the bond of union which pervades the whole or nearly the
1185 Phileb|          deviation from them, or even a perversion of them. No man’s thoughts
1186 Phileb|                mask of ambition, may be perverted in a thousand ways. But
1187 Phileb|               bridging the gulf between phainomena and onta; and when, as in
1188 Phileb|              the conception of law, the philanthropist under that of doing good,
1189 Phileb|                both in the fragments of Philolaus and in the Pythagorean table
1190 Phileb|                are animated by the pure philosophic impulse are infinitely superior
1191 Phileb|               But then for the familiar phrase of the ‘greatest happiness
1192 Phileb|           pleasures ensuing, and in the picture there may be a likeness
1193 Phileb|                fancies of hope are also pictured in us; a man may often have
1194 Phileb|             have just been cited do not pierce our dull minds, but we go
1195 Phileb|              medicine and husbandry and piloting and generalship.~PROTARCHUS:
1196 Phileb|          question?~SOCRATES: A just and pious and good man is the friend
1197 Phileb|                 that morality should be plain and fixed, and should use
1198 Phileb|          SOCRATES: I want to attain the plainest possible notion of pleasure
1199 Phileb|              lines and circles, and the plane or solid figures which are
1200 Phileb|               he is Cynic and Cyrenaic, Platonist and Aristotelian in one.
1201 Phileb|               no Stoics or Kantists, no Platonists or Cartesians? No more than
1202 Phileb|          unalloyed with pain, is always pleasanter and truer and fairer than
1203 Phileb|                live without pain is the pleasantest of all things, what would
1204 Phileb|              let her be called what she pleases. But Pleasure I know to
1205 Phileb|             envious man finds something pleasing in the misfortunes of others? ‘
1206 Phileb|             alter, and the dramatic and poetical element has become subordinate
1207 Phileb|                all flow into what Homer poetically terms ‘a meeting of the
1208 Phileb|               No more than if the other pole of moral philosophy had
1209 Phileb|               be nearly at the opposite poles in their manner of regarding
1210 Phileb|             increased—by what course of policy the public interest may
1211 Phileb|             good; as in the Sophist and Politicus he insists that in dividing
1212 Phileb|              Plato, but a return to the poor and meagre abstractions
1213 Phileb|              two kinds, one of which is popular, and the other philosophical.~
1214 Phileb|           abstract—as they are regarded popularly in building and binding,
1215 Phileb|                a single stream the true portions of both according to our
1216 Phileb|                 is what we affirm to be possessed in the highest degree by
1217 Phileb|         SOCRATES: In that the being who possesses good always everywhere and
1218 Phileb|                  but excess of pleasure possessing the minds of fools and wantons
1219 Phileb|          accompanies the acquisition or possession of them: the student is
1220 Phileb|            pleasure is not the first of possessions, nor yet the second, but
1221 Phileb|                 brings confusion on the possessor of it.~PROTARCHUS: Most
1222 Phileb|              admitting, as we must, the possibility of such a state, there seems
1223 Phileb|               innate ideas, a priori, a posteriori notions, the philosophy
1224 Phileb|          contrast the contempt which is poured upon the verbal difficulty
1225 Phileb|                the more and less, which pours through body and soul alike;
1226 Phileb|                detestable when they are powerful: May we not say, as I was
1227 Phileb|                 the one and many, which powerfully affects the ordinary mind
1228 Phileb|             reality and in fiction, but powerless ignorance may be reckoned,
1229 Phileb|        formidable; for ignorance in the powerul is hateful and horrible,
1230 Phileb|         intermediate principle which is practically certain.~The rule of human
1231 Phileb|               God who will listen to my prayers.~PROTARCHUS: Offer up a
1232 Phileb|                transcendental theory of pre-existent ideas, which is chiefly
1233 Phileb|       Accordingly, before assigning the precedence either to good or pleasure,
1234 Phileb|               or sickness of body which precedes them. Their morbid nature
1235 Phileb|            smaller, and all that in the preceding argument we placed under
1236 Phileb|               the mixture which is most precious, and which is the principal
1237 Phileb|                assigned to them.~We may preface the criticism with a few
1238 Phileb|            awful question, which may be prefaced by another. Is mind or chance
1239 Phileb|            promote happiness is no mean preference of expediency to right,
1240 Phileb|             rules the universe’; or the pregnant observation that ‘we are
1241 Phileb|              their practice; they admit premises which, if carried to their
1242 Phileb|                Statesman, as studies or preparations for longer ones. This view
1243 Phileb|                 are raised, Plato seems prepared to desert his ancient ground.
1244 Phileb|               as they are termed, whose presence is several times intimated,
1245 Phileb|                 them their limit; which preserves them in their natural state,
1246 Phileb|               or whoever is the god who presides over the ceremony of mingling.~
1247 Phileb|              often spoken, as well as a presiding cause of no mean power,
1248 Phileb|               are compelled, if you are pressed, to acknowledge that they
1249 Phileb|                friend, that we have now pretty clearly set forth the class
1250 Phileb|               the mental activity which prevailed in the latter half of the
1251 Phileb|             with three we may catch our prey; Beauty, Symmetry, Truth
1252 Phileb|             check the rising feeling of pride or honour which would cause
1253 Phileb|                have become corrupted by priestcraft, by casuistry, by licentiousness,
1254 Phileb|                 we just now spoke of as primary.~PROTARCHUS: I see that
1255 Phileb|              precious, and which is the principal cause why such a state is
1256 Phileb|                PROTARCHUS: That is very probable.~SOCRATES: And the restoration
1257 Phileb|                of opinion, and with the production and action and passion of
1258 Phileb|           principle by the lives of its professors, it would certainly appear
1259 Phileb|           colder’ (for these are always progressing, and are never in one stay);
1260 Phileb|                  says a third:~on nomoi prokeintai upsipodes, ouranian di aithera
1261 Phileb|                without many words;—if I promise that to-morrow I will give
1262 Phileb|                 you answer, as you have promised. Consider, then, whether
1263 Phileb|               to pleasure and mind, and pronounce upon them; for we ought
1264 Phileb|             revealed to us, and by what proofs? Religion, like happiness,
1265 Phileb|                 the land than about the properties of triangles. Unless we
1266 Phileb|                 the lives of saints and prophets who have taught and exemplified
1267 Phileb|                Protarchus agrees to the proposal, but he is under the impression
1268 Phileb|             three lives which have been proposed are neither sufficient nor
1269 Phileb|                to avoid this danger, he proposes that they shall beat a retreat,
1270 Phileb|                 of acts (ouch e genesis prosestin), which is known to us in
1271 Phileb|         Sophists (compare Apol.; Crat.; Protag.). Philebus, who appears
1272 Phileb|                 has been satisfactorily proven to be distinct from them,—
1273 Phileb|               to the great men who have provided for all of us modes and
1274 Phileb|            Phaedrus, has given way to a psychological one. The omission is rendered
1275 Phileb|                 principles must also be psychologically true—they must agree with
1276 Phileb|               man, but of an oyster or ‘pulmo marinus.’ Could this be
1277 Phileb| comprehensiveness, but the advantage is purchased at the expense of definiteness.~
1278 Phileb|               necessary for his present purpose. He is saying in effect: ‘
1279 Phileb|          sufficiently for all practical purposes by the thinker, by the legislator,
1280 Phileb|              enquire whether the art as pursed by philosophers, or as pursued
1281 Phileb|               question which we are now pursuing.~Bearing in mind the distinction
1282 Phileb|                like a doorkeeper who is pushed and overborne by the mob,
1283 Phileb|             double, and any class which puts an end to difference and
1284 Phileb|             Aristotle, for which it has puzzled the world to find a use
1285 Phileb|         unfolding and dividing them; he puzzles himself first and above
1286 Phileb|              not imagine that a general puzzling of us all is to be the end
1287 Phileb|                 is not quantitative but qualitative, and refers not to the advantage
1288 Phileb|               of arts; my remark is not quantitative but qualitative, and refers
1289 Phileb|            claim of dialectic to be the Queen of the Sciences is once
1290 Phileb|                 our time are either too quick or too slow in conceiving
1291 Phileb|                 that of doing good, the quietist under that of resignation,
1292 Phileb|                playfully set aside by a quotation from Orpheus: Plato means
1293 Phileb|                 no mystic enthusiasm or rapturous contemplation of ideas.
1294 Phileb|         unspoken. Yet to this day it is rare to hear his name received
1295 Phileb|         regulation of them, we are very rarely, if ever, called upon at
1296 Phileb|            suppose that these words are rashly spoken by us, O Protarchus,
1297 Phileb|                the double, or any other ratio of number and measure—all
1298 Phileb|                 lower have risen up and re-asserted the natural sense of religion
1299 Phileb|             seems as if we ought now to read ‘the noblest happiness principle,’ ‘
1300 Phileb|                 order, though, like the reader of the Philebus, we have
1301 Phileb|        eclecticisms and syncretisms and realisms and nominalisms were affecting
1302 Phileb|              Both these conceptions are realized chiefly by the help of the
1303 Phileb|               this generation which has reaped the benefit of his labours
1304 Phileb|                it. For what can be more reasonable than that God should will
1305 Phileb|                 love, wisdom, patience, reasonableness. For his image, however
1306 Phileb|                 experience, they may be reasoned about, they may be brought
1307 Phileb|          weakest and most inexperienced reasoners? (Probably corrupt.)~PROTARCHUS:
1308 Phileb|               this doctrine,—not merely reasserting the notions of others, without
1309 Phileb|           moreover, a god seems to have recalled something to my mind.~PHILEBUS:
1310 Phileb|               though often asserted, is recanted almost in a breath by the
1311 Phileb|                which you spoke, meant a recapitulation.~SOCRATES: Yes, but listen
1312 Phileb|                reality of a state which receives our moral approval.~Like
1313 Phileb|           SOCRATES: When a man, besides receiving from sight or some other
1314 Phileb|                 be the greatest; and he reckons him who lives in the most
1315 Phileb|              this conclusion Protarchus reclaims.~Leaving his denial for
1316 Phileb|                 others, but weakens our recognition of their rights. To promote
1317 Phileb|             there is some difficulty in recognizing this mixture of feelings
1318 Phileb|                 no memory you would not recollect that you had ever been pleased,
1319 Phileb|                 all similar attempts to reconcile antinomies have their origin
1320 Phileb|              philosophy are blended and reconciled; not omitting to observe
1321 Phileb|                same. Hence, without any reconciliation or even remark, in the Republic
1322 Phileb|             each of them. Had we fuller records of those old philosophers,
1323 Phileb|             power which the soul has of recovering, when by herself, some feeling
1324 Phileb|                  SOCRATES: And when she recovers of herself the lost recollection
1325 Phileb|               parts. Still the question recurs, ‘In what does the whole
1326 Phileb|                life in the dialogue, or references to contemporary things and
1327 Phileb|       quantitative but qualitative, and refers not to the advantage or
1328 Phileb|               with the idealism of more refined thinkers. Without Bentham,
1329 Phileb|          immutable pleasure; nor by any refinement can we avoid some taint
1330 Phileb|              the happiness of others is reflected on ourselves, and also that
1331 Phileb|                And sometimes, as at the Reformation, or French Revolution, when
1332 Phileb|             which is full of meaning to reformers of religion or to the original
1333 Phileb|                 natural restoration and refrigeration is pleasant.~PROTARCHUS:
1334 Phileb|                  the more or less which refuses to be reduced to rule, having
1335 Phileb|             world. All philosophies are refuted in their turn, says the
1336 Phileb|               but that they are far too regardless of consequences, and that
1337 Phileb|            there is a scribe within who registers them, and a painter who
1338 Phileb|               done away with by use and regularity.~6. The desire to classify
1339 Phileb|                 have found them all and regularly divided a particular field
1340 Phileb|          element which mingles with and regulates the infinite is best expressed
1341 Phileb|             cases may be applied to the regulation of them, we are very rarely,
1342 Phileb|            alongside of it. They do not reject the greatest happiness principle,
1343 Phileb|             happiness principle, but it rejects them. Now the phenomena
1344 Phileb|               is a mixed feeling, which rejoices not without pain at the
1345 Phileb|                 pleasure and wisdom are related to this higher good. (2)
1346 Phileb|              fancy that I may obtain my release without many words;—if I
1347 Phileb|                would only return, would relieve him; but as yet he has them
1348 Phileb|                 tingling, when they are relieved by scratching; sometimes
1349 Phileb|                 rubbing and motion only relieves the surface, and does not
1350 Phileb|            compelled to confess, rather reluctantly, perhaps, that some pleasures,
1351 Phileb|                things; therefore do not rely upon this argument, which
1352 Phileb|                the consideration of the remainder for another occasion.~Next
1353 Phileb|                of philosophy would have remained unspoken. Yet to this day
1354 Phileb|                 Yes.~SOCRATES: The only remaining alternative is that the
1355 Phileb|                all things instrumental, remedial, material, are given to
1356 Phileb|           scratching, which is the only remedy required. For what in Heaven’
1357 Phileb|              his own age, and is hardly remembered in this.~While acknowledging
1358 Phileb|                actual suffering and yet remembers past pleasures which, if
1359 Phileb|            goods; and we are constantly reminding ourselves of what you said,
1360 Phileb|             Protarchus, and your answer reminds me that such an expression
1361 Phileb|                are not overcome without remorse.~Such is a brief outline
1362 Phileb|               or negation, but only the removal of limit or restraint, which
1363 Phileb|      psychological one. The omission is rendered more significant by his
1364 Phileb|              pleasure and mind may both renounce the claim to the first place.
1365 Phileb|               if he has a companion, he repeats his thought to him in articulate
1366 Phileb|                   PROTARCHUS: Your many repetitions make me slow to understand.~
1367 Phileb|           speaking of being emptied and replenished, and of all that relates
1368 Phileb|              but the effect of moisture replenishing the dry place is a pleasure:
1369 Phileb|      concretions, and dissolutions, and repletions, and evacuations, and also
1370 Phileb|                 to imply that all these representations are hopes about the future,
1371 Phileb|                in his person, expressly repudiates the notion that the exchange
1372 Phileb|              art, but by an instinctive repugnance and extreme detestation
1373 Phileb|              not the comparative use or reputation of the sciences, but the
1374 Phileb|                 Certain persons who are reputed to be masters in natural
1375 Phileb|              them. What are they? He is requested to answer the question himself.
1376 Phileb|       adequately with either of our two requirements? It can neither strike the
1377 Phileb|              differences of style, many resemblances may be noticed between the
1378 Phileb|               Man is not man in that he resembles, but in that he differs
1379 Phileb|               of a mixed nature, I will reserve the consideration of the
1380 Phileb|              the quietist under that of resignation, the enthusiast under that
1381 Phileb|                 use of opinion, and are resolutely engaged in the investigation
1382 Phileb|            conscience and authority. To resolve this feeling into the greatest
1383 Phileb|                 the fire, and as a last resort apply cold to them, you
1384 Phileb|              before we can adjust their respective claims, we want to know
1385 Phileb|              and many originated in the restless dialectic of Zeno, who sought
1386 Phileb|               in which the elements are restored to their normal proportions,
1387 Phileb|                 them; the temperate are restrained by the wise man’s aphorism
1388 Phileb|                 the removal of limit or restraint, which we suppose to exist
1389 Phileb|         principle on which the argument rests.~PROTARCHUS: What principle?~
1390 Phileb|                 are less exact in their results, and those which, like carpentering,
1391 Phileb|              shorn of their glory, they retain their place in the organism
1392 Phileb|               the power of the good has retired into the region of the beautiful;
1393 Phileb|         proposes that they shall beat a retreat, and, before they proceed,
1394 Phileb|                which modern science has returned in Mill and Bacon), and
1395 Phileb|              complete truth without the reunion of the parts into a whole.
1396 Phileb|          dispersed, let us endeavour to reunite them, and see how in each
1397 Phileb|              who are weak and unable to revenge themselves, when they are
1398 Phileb|                 to us in part only, and reverenced by us as divine perfection.~
1399 Phileb|         pleasure. He would perhaps have revolted us by his thoroughness.
1400 Phileb|              the Reformation, or French Revolution, when the upper classes
1401 Phileb|             because it is best, whether rewarded or unrewarded. And this
1402 Phileb|                towards the sophists and rhetoricians was not mitigated in later
1403 Phileb|         inferior.~PROTARCHUS: You speak riddles.~SOCRATES: You have seen
1404 Phileb|            disorder in the world should ridicule my attempt.~Now the elements
1405 Phileb|              them; but I fear that I am ridiculously clumsy at these processes
1406 Phileb|          language and thought in little rills, which convey them to the
1407 Phileb|               despotism, the lower have risen up and re-asserted the natural
1408 Phileb|                 expressions in which he rises to his highest level.~The
1409 Phileb|                the world? may check the rising feeling of pride or honour
1410 Phileb|               in attempting to do so we rob them of their true character.
1411 Phileb|                no thought unturned, now rolling up the many into the one,
1412 Phileb|              practice of the Greeks and Romans; the ideal is more above
1413 Phileb|                ideas. These are not the roots or ‘origines’ of morals,
1414 Phileb|             objections; its corners are rubbed off, and the meaning of
1415 Phileb|              element is within, and the rubbing and motion only relieves
1416 Phileb|            parental instincts, in their rude attempts at self-preservation:—
1417 Phileb|             nourished and generated and ruled by the fire in us, or is
1418 Phileb|                 affirmed mind to be the ruler of the universe. And remember
1419 Phileb|              them by turning-lathes and rulers and measurers of angles;
1420 Phileb|              now, as in time past, they run about together, in and out
1421 Phileb|            goods, is already out of the running.~VI. We may now endeavour
1422 Phileb|             eagerly, Protarchus, do you rush to the defence of pleasure!~
1423 Phileb|                does not alter by a hair’s-breadth the morality of actions,
1424 Phileb|                principle of utility who sacrificed his own pleasure most to
1425 Phileb|                to ourselves. For he who sacrifices himself for the good of
1426 Phileb|                 always find pleasure in sacrificing themselves or in suffering
1427 Phileb|             human being who has ears is safe from him, hardly even his
1428 Phileb|               at present I would rather sail in another direction, and
1429 Phileb|                and, as the storm-tossed sailor cries, ‘land’ (i.e., earth),
1430 Phileb|          connected them—by the lives of saints and prophets who have taught
1431 Phileb|              which he endures for their sakes, but rather that they in
1432 Phileb|               philosophy has supplied a sanction equal in authority to this,
1433 Phileb|                limited and defined, and sanctioned by custom and public opinion.~
1434 Phileb|               be comprehended under the satire of Socrates. Let us observe
1435 Phileb|                 greater pleasure in the satisfaction of their want?~PROTARCHUS:
1436 Phileb|          discussion is one of the least satisfactory in the dialogues of Plato.
1437 Phileb|               and of morals. It has not satisfied their imagination; it has
1438 Phileb|                aithera teknothentes.~To satisfy an imaginative nature in
1439 Phileb|                himself that they may be saved from the persecution which
1440 Phileb|               the third libation to the saviour Zeus.~PROTARCHUS: How?~SOCRATES:
1441 Phileb|             their connexion as inspired sayings or oracles which receive
1442 Phileb|               they are removed from the scene, we feel that mankind has
1443 Phileb|                 in their turn, says the sceptic, and he looks forward to
1444 Phileb|             ideas he treats in the same sceptical spirit which appears in
1445 Phileb|               agrees generally with the scheme of knowledge in the Sixth
1446 Phileb|                 an empirical part and a scientific part, of which the first
1447 Phileb|                 will of God revealed in Scripture and in nature. No philosophy
1448 Phileb|                But of the multitudinous sea of opinions which were current
1449 Phileb|          together, and have the mark or seal of some one nature, if possible,
1450 Phileb|           classes, for all of them were sealed with the note of more and
1451 Phileb|               is nothing sound, and her seductive influence is declared by
1452 Phileb|            Might is right,’ at any rate seeks to deduce our ideas of justice
1453       | seeming
1454 Phileb|               not very clearly, and the seer may want to determine what
1455 Phileb|               all the pure kinds; first selecting for consideration a single
1456 Phileb|                one form of ignorance is self-conceit—a man may fancy himself
1457 Phileb|          Whenever we are not blinded by self-deceit, as for example in judging
1458 Phileb|                  I mean to say, that in self-defence I may, if I like, follow
1459 Phileb|                 only as the disguise of self-interest has a great and real influence
1460 Phileb|            bodies souls, and the art of self-management, and of healing disease,
1461 Phileb|                imagine that whereas the self-same elements exist, both in
1462 Phileb|                they are both wanting in self-sufficiency and also in adequacy and
1463 Phileb|                which is on the level of sensation, and not of thought. He
1464 Phileb|                granted to men. The most sensual pleasure, on the other hand,
1465 Phileb|            pause awhile to reflect on a sentence which is full of meaning
1466 Phileb|         sometimes varying in successive sentences. And as in a mathematical
1467 Phileb|              This enquiry is not really separable from an investigation of
1468 Phileb|                 interval or chasm which separates the finite from the infinite.
1469 Phileb|                  Yes, but listen to the sequel; convinced of what I have
1470 Phileb|               the one and many, and the seriousness with the unity of opposites
1471 Phileb|             were a long devotion to the service of their fellows, have been
1472 Phileb|                 either Being or number; setting up his own concrete conception
1473 Phileb|           should harmonize, strengthen, settle us. We can hardly estimate
1474 Phileb|              the right relations of the sexes than about the composition
1475 Phileb|               if so, Hobbes and Butler, Shaftesbury and Hume, are not so far
1476 Phileb|              man; this sense of duty is shared by all of us in some degree,
1477 Phileb|           forward to all future systems sharing the fate of the past. All
1478 Phileb|           intellectual enthusiasm which shines forth in the following, ‘
1479 Phileb|             soul and body, and impart a shock to both and to each of them.~
1480 Phileb|            removed by his death. For he shocked his contemporaries by egotism
1481 Phileb|                she is unaffected by the shocks of the body, say unconsciousness.~
1482 Phileb|             thought. Though they may be shorn of their glory, they retain
1483 Phileb|                 speak in the fewest and shortest words about matters of the
1484 Phileb|               of our moral ideas may be shortly summed up as follows:—To
1485 Phileb|                 to know that he will be shot, that he will be disgraced,
1486 Phileb|          becomes madness and makes them shout with delight.~SOCRATES:
1487 Phileb|               and the previous argument showed that if we are not able
1488 Phileb|             become greater, when we are sick or when we are in health?
1489 Phileb|               omission is rendered more significant by his having occasion to
1490 Phileb|             generally weaker than their signification in common language. And
1491 Phileb|             Lysis, or Protagoras. Other signs of relation to external
1492 Phileb|          suggest?~SOCRATES: All who are silly enough to entertain this
1493 Phileb|                Certainly.~SOCRATES: And similarly, if you had no memory you
1494 Phileb|         every-day phenomena furnish the simplest illustration?~PROTARCHUS:
1495 Phileb|                pleasures and pains come simultaneously; and there is a juxtaposition
1496 Phileb|              fears. And now I would not sin against Aphrodite by naming
1497 Phileb|              eligible than either taken singly; and to this we adhere.
1498 Phileb|            practice represent different sizes or quantities. He does not
1499 Phileb|                  not by measure, but by skilful conjecture; the music of
1500 Phileb|    corresponding diminution of artistic skill, a want of character in
1501 Phileb|              and yet did not feel pain, sleeping or waking, mad or lunatic?~