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| Alphabetical [« »] pleaseth 1 pleasing 18 pleasurable 4 pleasure 750 pleasure-i 1 pleasure-mightier 1 pleasure-then 1 | Frequency [« »] 764 love 761 far 752 law 750 pleasure 747 after 732 answer 725 saying | Plato Partial collection IntraText - Concordances pleasure |
The Apology
Part
1 Text | according to his own good pleasure; and we ought not to encourage
2 Text | and there will be no small pleasure, as I think, in comparing
Charmides
Part
3 Text | is not the desire of any pleasure, but of itself, and of all
Cratylus
Part
4 Intro| be given and altered at pleasure. This is one of those principles
5 Intro| Rush,’ and, above all, the pleasure which Socrates expresses
6 Intro| and pull out letters at pleasure and alter the accents (as,
7 Intro| because the sensation of pleasure is likened to a breath (
8 Intro| and pull out letters at pleasure.’ And the explanation of
9 Intro| meant chiefly the greater pleasure to the ear and the greater
10 Text | instrument, and not at our pleasure: in this and no other way
11 Text | What do you say of edone (pleasure), lupe (pain), epithumia (
12 Text | delight) is so called from the pleasure creeping (erpon) through
Critias
Part
13 Intro| Egyptian priests took a pleasure in deceiving the Greeks.’
14 Text | persuasion according to their own pleasure;—thus did they guide all
15 Text | the like, which furnish pleasure and amusement, and are fruits
The First Alcibiades
Part
16 Text | forbids him to allow any pleasure to be lord over him, that
Gorgias
Part
17 Intro| moral antithesis of good and pleasure, or the intellectual antithesis
18 Intro| is towards the good. That pleasure is to be distinguished from
19 Intro| the simultaneousness of pleasure and pain, and by the possibility
20 Intro| at first maintaining that pleasure is good, and that might
21 Intro| lover of power and also of pleasure, and unscrupulous in his
22 Intro| defined with reference to pleasure and utility? Polus assents
23 Intro| expresses what I mean. For true pleasure is a perpetual stream, flowing
24 Intro| maintainer of the identity of pleasure and good. Will Callicles
25 Intro| proceed with the argument. Pleasure and good are the same, but
26 Intro| not the same either with pleasure or good, or with one another.
27 Intro| together is impossible. But pleasure and pain are simultaneous,
28 Intro| simultaneously, and therefore pleasure cannot be the same as good.~
29 Intro| courage and knowledge from pleasure and good, proceeds:—The
30 Intro| are bad. And he who feels pleasure is good, and he who feels
31 Intro| pain is bad, and both feel pleasure and pain in nearly the same
32 Intro| agreed in distinguishing pleasure from good, returns to his
33 Intro| flatteries, which study pleasure only, and the arts which
34 Intro| the ground that they give pleasure only; and Meles the harp-player,
35 Intro| of Tragedy is bent upon pleasure, and not upon improvement.
36 Intro| are agreed about that,—but pleasure is to be pursued for the
37 Intro| one which was directed to pleasure, the other which was directed
38 Intro| procured the citizens any pleasure, and if any one charges
39 Intro| to a false antithesis of pleasure and good, and to an erroneous
40 Intro| the ambiguous terms good, pleasure, and the like. But it would
41 Intro| virtue as a calculation of pleasure, an opinion which he afterwards
42 Intro| will procure the greatest pleasure of the greatest number.
43 Intro| The antithesis of good and pleasure, which as in other dialogues
44 Intro| nature of the other. Good and pleasure, knowledge and sense, truth
45 Intro| and generation, virtue and pleasure, the real and the apparent,
46 Intro| that Plato’s conception of pleasure is the Heracleitean flux
47 Intro| objective, to the principle of pleasure, which is subjective. For
48 Intro| transient and precarious as pleasure.~b. The arts or sciences,
49 Intro| condemned because they aim at pleasure only, as in the Republic
50 Intro| deferred or accumulated pleasure, while in the Gorgias, and
51 Intro| Gorgias, and in the Phaedo, pleasure and good are distinctly
52 Intro| Philebus. There neither pleasure nor wisdom are allowed to
53 Intro| to be the chief good, but pleasure and good are not so completely
54 Intro| actions:—if they are lovers of pleasure, they will ruin their health;
55 Intro| of tragedy is a votary of pleasure and not of truth. In modern
56 Intro| Neither is the element of pleasure to be excluded. For when
57 Intro| when we substitute a higher pleasure for a lower we raise men
58 Intro| paradox of ethics, in which pleasure and pain are held to be
59 Text | interests, is ever making pleasure the bait of the unwary,
60 Text | myself, because it aims at pleasure without any thought of the
61 Text | the sight of them gives pleasure to the spectators; can you
62 Text | either by reason of the pleasure which they give, or of their
63 Text | beauty by the standard of pleasure and utility.~SOCRATES: And
64 Text | these; that is to say, in pleasure or utility or both?~POLUS:
65 Text | best, gives the greatest pleasure or advantage or both?~POLUS:
66 Text | himself has no longer any pleasure left; and this, as I was
67 Text | is once filled; but the pleasure depends on the superabundance
68 Text | qualification that all who feel pleasure in whatever manner are happy,
69 Text | ask, whether you say that pleasure and good are the same, or
70 Text | or whether there is some pleasure which is not a good?~CALLICLES:
71 Text | you to consider whether pleasure, from whatever source derived,
72 Text | And would you say that pleasure and knowledge are the same,
73 Text | that courage differed from pleasure?~CALLICLES: Certainly.~SOCRATES:
74 Text | the Acharnian, says that pleasure and good are the same; but
75 Text | drinking’ is expressive of pleasure, and of the satisfaction
76 Text | Yes.~SOCRATES: There is pleasure in drinking?~CALLICLES:
77 Text | see the inference:—that pleasure and pain are simultaneous,
78 Text | pain a man might also have pleasure?~CALLICLES: Clearly.~SOCRATES:
79 Text | Clearly.~SOCRATES: Then pleasure is not the same as good
80 Text | his thirst and from his pleasure in drinking at the same
81 Text | from thirsting and from the pleasure of drinking at the same
82 Text | from the desire and the pleasure at the same moment?~CALLICLES:
83 Text | he ceases from pain and pleasure at the same moment?~CALLICLES:
84 Text | there is a cessation of pleasure and pain at the same moment;
85 Text | different. How then can pleasure be the same as good, or
86 Text | evil? (i.e. in having more pleasure and more pain.)~CALLICLES:
87 Text | vary with the degrees of pleasure and of pain?~CALLICLES:
88 Text | I will.~SOCRATES: Then pleasure, like everything else, is
89 Text | is good for the sake of pleasure?~CALLICLES: To be sure.~
90 Text | processes which aim only at pleasure, and know nothing of a better
91 Text | which is concerned with pleasure, and that the art of medicine
92 Text | there is such a thing as pleasure, and that pleasure is not
93 Text | thing as pleasure, and that pleasure is not the same as good,
94 Text | acquisition of the one, that is pleasure, is different from the pursuit
95 Text | cookery in attending upon pleasure never regards either the
96 Text | nature or reason of that pleasure to which she devotes herself,
97 Text | usually done when producing pleasure. And first, I would have
98 Text | case, considering only the pleasure of the soul, and how this
99 Text | employed with a view to pleasure and without any consideration
100 Text | an art which seeks only pleasure, Callicles, and thinks of
101 Text | or about what will give pleasure to the multitude?~CALLICLES:
102 Text | said to regard even their pleasure? For his singing was an
103 Text | invented wholly for the sake of pleasure?~CALLICLES: That is my notion
104 Text | and desire only to give pleasure to the spectators, or does
105 Text | her face turned towards pleasure and the gratification of
106 Text | mankind, bent upon giving them pleasure, forgetting the public good
107 Text | treat them with a view to pleasure, and in the other with a
108 Text | SOCRATES: And the one which had pleasure in view was just a vulgar
Laches
Part
109 Text | praise. Let me tell you the pleasure which I feel in hearing
110 Text | term when applied both to pleasure and pain, and in all the
Laws
Book
111 1 | the man who is overcome by pleasure or by pain?~Cleinias. I
112 1 | the man who is overcome by pleasure; for all men deem him to
113 1 | Where is an ordinance about pleasure similar to that about pain
114 1 | citizen equally brave against pleasure and pain, conquering what
115 1 | which are concerned with pleasure; there are some lesser provisions,
116 1 | this was equally true of pleasure; he should have said to
117 1 | amid the temptations of pleasure, and are not disciplined
118 1 | evil, the sweet feeling of pleasure will overcome them just
119 1 | seriously, I think that the pleasure is to be deemed natural
120 1 | turns almost entirely on pleasure and pain, both in states
121 1 | quite right in forbidding pleasure. Of the Cretan laws, I shall
122 1 | as far as they relate to pleasure, appear to me to be the
123 1 | general into the wildest pleasure and licence, and every other
124 1 | incitements of every kind of pleasure which accompany them; and
125 1 | of which we call the one pleasure, and the other pain.~Cleinias.
126 1 | pain; and of hope, when of pleasure; and further, there is reflection
127 1 | intoxicating workings of pleasure madden us? What is better
128 2 | rather grandly.~Athenian. Pleasure and pain I maintain to be
129 2 | virtue in children;—when pleasure, and friendship, and pain,
130 2 | particular training in respect of pleasure and pain, which leads you
131 2 | indeed, the discipline of pleasure and pain which, when rightly
132 2 | is right in his sense of pleasure and pain, and welcomes what
133 2 | excellence of music is to give pleasure to our souls. But this is
134 2 | both, cannot help feeling pleasure in them and applauding them,
135 2 | yet, they have a secret pleasure in them.~Cleinias. Very
136 2 | of the opposite sort of pleasure?~Cleinias. I think that
137 2 | that case, he who takes pleasure in them will surely become
138 2 | like those in whom he takes pleasure, even though he be ashamed
139 2 | novelty which arises out of pleasure in the new and weariness
140 2 | us the greatest amount of pleasure and mirth? For on such occasions,
141 2 | palm who gives the most pleasure to the spectators—there
142 2 | most successful in giving pleasure is to be crowned victor,
143 2 | would have the greatest pleasure in hearing a rhapsodist
144 2 | music is to be measured by pleasure. But the pleasure must not
145 2 | measured by pleasure. But the pleasure must not be that of chance
146 2 | of all pandering to the pleasure of the spectators. The ancient
147 2 | and so receiving a higher pleasure, but now by their own act
148 2 | and which is superior to pleasure. For what good can the just
149 2 | which is separated from pleasure? Shall we say that glory
150 2 | honourable, although there is no pleasure in it, and that the doing
151 2 | gives him more pain than pleasure. But as distant prospects
152 2 | singers may always receive pleasure from their hymns, and may
153 2 | reluctant to sing;—he has no pleasure in his own performances;
154 2 | accompanying charm which we call pleasure; but that this rightness
155 2 | accompanying charm which is the pleasure; but that the right and
156 2 | and are accompanied by pleasure, may not their works be
157 2 | quality or quantity, and not pleasure, speaking generally, would
158 2 | judged by the standard of pleasure, which makes or furnishes
159 2 | accompanying charm; and the term “pleasure” is most appropriately applied
160 2 | are speaking of harmless pleasure, are you not?~Athenian.
161 2 | is not to be judged of by pleasure and false opinion; and this
162 2 | music is to be judged of by pleasure, his doctrine cannot be
163 2 | there be any music of which pleasure is the criterion, such music
164 2 | says, “are ripe for true pleasure.” The experienced see all
165 2 | them, and have innocent pleasure from their own performance,
166 3 | freedom and dominion at pleasure, combined with the power
167 3 | disagreement between the sense of pleasure and the judgment of reason
168 3 | the principle which feels pleasure and pain in the individual
169 3 | discoursing only for the pleasure of talking, but for the
170 3 | judged of rightly by the pleasure of the hearer. And by composing
171 4 | they with great case and pleasure to themselves, and no less
172 5 | legislator, he indulges in pleasure, then again he is far from
173 5 | having a greater amount of pleasure and less of pain during
174 5 | manner:—We desire to have pleasure, but we neither desire nor
175 5 | take in exchange, not for pleasure but for pain; and we also
176 5 | for less pain and greater pleasure, but less pleasure and greater
177 5 | greater pleasure, but less pleasure and greater pain we do not
178 5 | and intense elements of pleasure and pain, and in which the
179 5 | before, there is a balance of pleasure and pain in life, this is
180 5 | pains, but in health the pleasure exceeds the pain, and in
181 5 | sickness the pain exceeds the pleasure. Now our intention in choosing
182 5 | which pain is exceeded by pleasure we have determined to be
183 5 | has the elements both of pleasure and pain fewer and smaller
184 5 | of each pair exceeding in pleasure and the other in pain, the
185 5 | exceeds the other class in pleasure; the temperate and courageous
186 6 | more general reasons of pleasure and advantage, hunting with
187 7 | life of unmingled pain or pleasure, and pursue always a middle
188 7 | we mean wholly to exclude pleasure, which is the characteristic
189 7 | hears them gains no more pleasure from the one than from the
190 7 | of ours. I naturally felt pleasure, for of all the discourses
191 7 | former good, in which the pleasure is less exciting;—in all
192 7 | cases, every man when the pleasure is greater, moves his body
193 7 | more, and less when the pleasure is less; and, again, if
194 7 | children, which they learn as a pleasure and amusement. They have
195 7 | listen obediently; neither pleasure nor pain should hinder him,
196 8 | is ordinarilly deemed a pleasure for the sake of a victory
197 8 | Athenian. Of the victory over pleasure, which if they win, they
198 8 | intercourse, and they will find pleasure, if seldom enjoyed, to be
199 9 | by word or action, with pleasure or pain, by giving or taking
200 9 | Very true.~Athenian. And pleasure is not the same with passion,
201 9 | man that he is superior to pleasure and passion, and of another
202 9 | When anger and fear, and pleasure and pain, and jealousies
203 9 | avoiding pain and pursuing Pleasure without any reason, and
204 10 | only from a love of sensual pleasure.~Cleinias. Why, Stranger,
205 10 | go mad in their lust of pleasure, and the other half in their
206 11 | folly, when overcome by pleasure or pain, in cowardly fear,
Meno
Part
207 Intro| utility,’ ‘liberty,’ ‘pleasure,’ ‘experience,’ ‘consciousness,’ ‘
Phaedo
Part
208 Intro| the natural remark that ‘pleasure follows pain.’ (Observe
209 Intro| what is the nature of that pleasure or happiness which never
210 Intro| death is accompanied ‘with pleasure.’ (Tim.) When the end is
211 Text | hour. But I had not the pleasure which I usually feel in
212 Text | was pleased, but in the pleasure there was also a strange
213 Text | singular is the thing called pleasure, and how curiously related
214 Text | was caused by the chain pleasure appears to succeed.~Upon
215 Text | him who has no sense of pleasure and no part in bodily pleasure,
216 Text | pleasure and no part in bodily pleasure, life is not worth having;
217 Text | sights nor pain nor any pleasure,—when she takes leave of
218 Text | although to be conquered by pleasure is called by men intemperance,
219 Text | to them the conquest of pleasure consists in being conquered
220 Text | consists in being conquered by pleasure. And that is what I mean
221 Text | exchange of one fear or pleasure or pain for another fear
222 Text | pain for another fear or pleasure or pain, and of the greater
223 Text | that when the feeling of pleasure or pain is most intense,
224 Text | How so?~Why, because each pleasure and pain is a sort of nail
Phaedrus
Part
225 Intro| how to be short or long at pleasure. Prodicus showed his good
226 Text | injure his old love at the pleasure of the new. And how, in
227 Text | whether friendship or mere pleasure be the motive. Once more,
228 Text | what ought not to give him pleasure, and therefore the beloved
229 Text | is the natural desire of pleasure, the other is an acquired
230 Text | rules in us and drags us to pleasure, that power of misrule is
231 Text | passions and the slave of pleasure will of course desire to
232 Text | master, whose law of life is pleasure and not good, will keep
233 Text | has mingled a temporary pleasure and grace in their composition.
234 Text | and allure him with the pleasure which he receives from seeing,
235 Text | minister to him. But what pleasure or consolation can the beloved
236 Text | her, he is given over to pleasure, and like a brutish beast
237 Text | afraid or ashamed of pursuing pleasure in violation of nature.
238 Text | would like to have a little pleasure in return for many pains,
239 Text | the mouth. The promised pleasure turns out to be a long and
240 Text | I know that I had great pleasure in listening to you.~SOCRATES:
Philebus
Part
241 Intro| explanation; e.g. the reference of pleasure to the indefinite class,
242 Intro| immediately follows, that pleasure and pain naturally have
243 Intro| mixture of pleasures, or of pleasure and pain, are a further
244 Intro| or Antisthenes respecting pleasure. Nor are we able to say
245 Intro| disciple of the partisans of pleasure, but is drawn over to the
246 Intro| again, that he may support pleasure, of which he remains to
247 Intro| the anonymous enemies of pleasure, and the teachers of the
248 Intro| the nature and kinds of pleasure, true and false opinion,
249 Intro| original elements, the kinds of pleasure, the kinds of knowledge,
250 Intro| rightly entitled ‘Concerning pleasure’ or ‘Concerning good,’ but
251 Intro| treating of the relations of pleasure and knowledge, after they
252 Intro| question is asked, whether pleasure or wisdom is the chief good,
253 Intro| and if the latter, how pleasure and wisdom are related to
254 Intro| we must know the kinds of pleasure and the kinds of knowledge. (
255 Intro| that the combined life of pleasure and wisdom or knowledge
256 Intro| the cause of the union. Pleasure is of the first, wisdom
257 Intro| is a pain of the body and pleasure of the mind, as when you
258 Intro| c) those in which the pleasure and pain are both mental.
259 Intro| more akin to reason than to pleasure, and will enable us to fix
260 Intro| elements; (III) the kinds of pleasure; (IV) the kinds of knowledge; (
261 Intro| affinities with evil, with pleasure, with ignorance, and which
262 Intro| of the relative places of pleasure and wisdom. Plato has been
263 Intro| precedence either to good or pleasure, he must first find out
264 Intro| nature of the cause, while pleasure is found in the infinite
265 Intro| may now proceed to divide pleasure and knowledge after their
266 Intro| III. 1. Plato speaks of pleasure as indefinite, as relative,
267 Intro| ideal conceptions of mental pleasure, happiness, and the like.~
268 Intro| happiness, and the like.~2. Pleasure is depreciated as relative,
269 Intro| experience of the other. For all pleasure and all knowledge may be
270 Intro| then the abstract idea of pleasure will be equally unchangeable
271 Intro| than capable of feeling pleasure always. The knowledge which
272 Intro| to fade away, just as the pleasure of health after sickness,
273 Intro| difference between subjective pleasure and subjective knowledge
274 Intro| the relative character of pleasure is described as becoming
275 Intro| Cratyl.). A later view of pleasure is found in Aristotle, who
276 Intro| points, e.g. in his view of pleasure as a restoration to nature,
277 Intro| Plato; for he affirms that pleasure is not in the body at all;
278 Intro| with Protarchus, that the pleasure is what it is, although
279 Intro| will deny that a degree of pleasure attends eating and drinking;
280 Intro| constantly affords some degree of pleasure, the antecedent pains are
281 Intro| terms them, who defined pleasure to be the absence of pain.
282 Intro| Antisthenes, who was an enemy of pleasure, was not a physical philosopher;
283 Intro| philosophers, were not enemies of pleasure. Yet such a combination
284 Intro| While the ethical nature of pleasure is scarcely considered,
285 Intro| good. The comparison of pleasure and knowledge is really
286 Intro| are inseparable from some pleasure or pain, which accompanies
287 Intro| to men. The most sensual pleasure, on the other hand, is inseparable
288 Intro| from the consciousness of pleasure; no man can be happy who,
289 Intro| We can no more separate pleasure from knowledge in the Philebus
290 Intro| The relative dignity of pleasure and knowledge has been determined;
291 Intro| worth considering, because pleasure, having only gained the
292 Intro| the simultaneousness of pleasure and pain is common to both
293 Intro| to take up arms against pleasure, although the view of the
294 Intro| of the nature of good and pleasure: 3. The distinction between
295 Intro| Cyrenaics in his doctrine of pleasure; asserting with more consistency
296 Intro| the comparative claims of pleasure and wisdom to rank as the
297 Intro| circumstances, to the cause of pleasure.~Socrates suggests that
298 Intro| good higher than either pleasure or wisdom, and then neither
299 Intro| Yes, retorts Socrates, pleasure is like pleasure, as figure
300 Intro| Socrates, pleasure is like pleasure, as figure is like figure
301 Intro| some trivial sense in which pleasure is one, Socrates may retort
302 Intro| whether of knowledge or pleasure, will spoil the discussion,
303 Intro| comparative eligibility of pleasure and wisdom:’ Socrates replies,
304 Intro| of hearing that neither pleasure nor knowledge is the highest
305 Intro| sufficient. But is the life of pleasure perfect and sufficient,
306 Intro| devoid of any particle of pleasure? Must not the union of the
307 Intro| more akin to mind than to pleasure? Thus pleasure is rejected
308 Intro| mind than to pleasure? Thus pleasure is rejected and mind is
309 Intro| infinite. And in which is pleasure to find a place? As clearly
310 Intro| the superlative), gives to pleasure the character of the absolute
311 Intro| be that which imparts to pleasure the nature of the good.
312 Intro| which we term the cause, and pleasure to the infinite or indefinite
313 Intro| both.~What is the origin of pleasure? Her natural seat is the
314 Intro| Pain is the violation, and pleasure the restoration of limit.
315 Intro| may show us whether all pleasure is to be desired, or whether
316 Intro| consciousness. Now the memory of pleasure, when a man is in pain,
317 Intro| person is balanced between pleasure and pain; in his body there
318 Intro| not a balance of pain and pleasure.) Another question is raised:
319 Intro| opinion still, so there may be pleasure about things which are not,
320 Intro| and will not be, which is pleasure still,—that is to say, false
321 Intro| still,—that is to say, false pleasure; and only when false, can
322 Intro| and only when false, can pleasure, like opinion, be vicious.
323 Intro| out of the derangement— pleasure out of the restoration—of
324 Intro| unconscious, and devoid either of pleasure or pain. We assume, then,
325 Intro| Their instinctive dislike to pleasure leads them to affirm that
326 Intro| leads them to affirm that pleasure is only the absence of pain.
327 Intro| and that the nature of pleasure will be best understood
328 Intro| tell whether they are a pleasure or a pain. (1) Some of these
329 Intro| internal pain and an external pleasure in the body: sometimes the
330 Intro| sometimes the feeling of pleasure: or the pleasure which they
331 Intro| feeling of pleasure: or the pleasure which they give may be quite
332 Intro| laugh at him, which is a pleasure, and yet we envy him, which
333 Intro| feelings of pain as well as of pleasure; nor is there any difficulty
334 Intro| there is another question:—Pleasure is affirmed by ingenious
335 Intro| friends, who affirm that pleasure is a generation, would laugh
336 Intro| laugh at the notion that pleasure is a good; and at that other
337 Intro| that other notion, that pleasure is produced by generation,
338 Intro| to which the friends of pleasure are reduced. For is there
339 Intro| from the consideration of pleasure, we pass to that of knowledge.
340 Intro| borrowing the analogy of pleasure, we may say that the philosophical
341 Intro| whom I propose as rivals to pleasure.~And now, having the materials,
342 Intro| issue.~Philebus affirmed pleasure to be the good, and assumed
343 Intro| more akin to the good than pleasure. I said that the two together
344 Intro| the comparative claims of pleasure and wisdom.~Which has the
345 Intro| truth? Surely wisdom; for pleasure is the veriest impostor
346 Intro| is more immoderate than pleasure.~Which of beauty? Once more,
347 Intro| Once more, wisdom; for pleasure is often unseemly, and the
348 Intro| are put out of sight.~Not pleasure, then, ranks first in the
349 Intro| have no more to say. Thus, pleasure and mind may both renounce
350 Intro| nearer to the chief good than pleasure. Pleasure ranks fifth and
351 Intro| chief good than pleasure. Pleasure ranks fifth and not first,
352 Intro| own times the nature of pleasure has occupied the attention
353 Intro| attention of philosophers. ‘Is pleasure an evil? a good? the only
354 Intro| language of their age, ‘Is pleasure a “becoming” only, and therefore
355 Intro| further question:— ‘Whose pleasure? The pleasure of yourself,
356 Intro| question:— ‘Whose pleasure? The pleasure of yourself, or of your
357 Intro| also distinguished between pleasure the test, and pleasure the
358 Intro| between pleasure the test, and pleasure the motive of actions. For
359 Intro| meant to emphasize, not pleasure, but the calculation of
360 Intro| but the calculation of pleasure; neither is he arguing that
361 Intro| neither is he arguing that pleasure is the chief good, but that
362 Intro| the so-called sophist that pleasure and pain are the final standards
363 Intro| that the exchange of a less pleasure for a greater can be an
364 Intro| after wisdom and not after pleasure, whether near or distant:
365 Intro| he regards the enemies of pleasure with complacency, still
366 Intro| unwilling to acknowledge that ‘pleasure is the chief good.’ Either
367 Intro| another mould; or the word ‘pleasure’ has been associated in
368 Intro| of the same nature. The pleasure of doing good to others
369 Intro| their taste. To elevate pleasure, ‘the most fleeting of all
370 Intro| to increase the sum of pleasure in the world. But all pleasures
371 Intro| as in quantity, and the pleasure which is superior in quality
372 Intro| inferior. Neither is the pleasure or happiness, which we seek,
373 Intro| which we seek, our own pleasure, but that of others,—of
374 Intro| other.’~Good or happiness or pleasure is thus regarded as the
375 Intro| greatest, but of the highest pleasure, pursued with no more regard
376 Intro| utility who sacrificed his own pleasure most to that of his fellow-men.
377 Intro| our own, the votaries of pleasure have gained belief for their
378 Intro| There is the same kind of pleasure and use in reducing morals,
379 Intro| the subjective feeling of pleasure or happiness and the objective
380 Intro| mankind?’ If we say ‘Not pleasure, not virtue, not wisdom,
381 Intro| ingredients of health, wealth, pleasure, virtue, knowledge, which
382 Intro| that men will always find pleasure in sacrificing themselves
383 Intro| do not contribute to the pleasure of the world. In that very
384 Intro| detect a false ring, for pleasure is individual not universal;
385 Intro| of eternal and immutable pleasure; nor by any refinement can
386 Intro| lose sight of their own pleasure or interest. True religion
387 Intro| slipping away from us, into pleasure, out of pleasure, now appearing
388 Intro| us, into pleasure, out of pleasure, now appearing as the motive,
389 Intro| the words ‘utility’ or ‘pleasure’: their principle of right
390 Intro| happiness he meant anything but pleasure. He would perhaps have revolted
391 Intro| Philebus, ‘What rank does pleasure hold in the scale of goods?’
392 Intro| whole; the relations of pleasure and knowledge to each other
393 Intro| thought. The question of pleasure and the relation of bodily
394 Text | saying that enjoyment and pleasure and delight, and the class
395 Text | and more desirable than pleasure for all who are able to
396 Text | SOCRATES: And you say that pleasure, and I say that wisdom,
397 Text | turn out to be more akin to pleasure than to wisdom, the life
398 Text | than to wisdom, the life of pleasure may still have the advantage
399 Text | then wisdom conquers, and pleasure is defeated;—do you agree?~
400 Text | and shall always say, that pleasure is easily the conqueror;
401 Text | but that her real name is Pleasure.~PROTARCHUS: Very good.~
402 Text | called what she pleases. But Pleasure I know to be manifold, and
403 Text | that the intemperate has pleasure, and that the temperate
404 Text | and that the temperate has pleasure in his very temperance,—
405 Text | and that the wise man has pleasure in his wisdom? and how foolish
406 Text | themselves opposite. For must not pleasure be of all things most absolutely
407 Text | things most absolutely like pleasure,—that is, like itself?~SOCRATES:
408 Text | although no one can argue that pleasure is not pleasure, he may
409 Text | argue that pleasure is not pleasure, he may argue, as we are
410 Text | that any one who asserts pleasure to be the good, will tolerate
411 Text | say (as you are saying of pleasure) that there is no difference
412 Text | them, they may show whether pleasure is to be called the good,
413 Text | comparative eligibility of pleasure and wisdom?~PHILEBUS: Certainly.~
414 Text | whether there are not kinds of pleasure, and what is the number
415 Text | when Philebus said that pleasure and delight and enjoyment
416 Text | designated as superior to pleasure, and are the true objects
417 Text | whether you will divide pleasure and knowledge according
418 Text | certain discussions about pleasure and wisdom, whether awake
419 Text | clearly established, then pleasure will lose the victory, for
420 Text | us part off the life of pleasure from the life of wisdom,
421 Text | no wisdom in the life of pleasure, nor any pleasure in the
422 Text | life of pleasure, nor any pleasure in the life of wisdom, for
423 Text | to you if you had perfect pleasure?~PROTARCHUS: Certainly not.~
424 Text | PROTARCHUS: Why should I? Having pleasure I should have all things.~
425 Text | slightest recollection of the pleasure which you feel at any moment
426 Text | able to calculate on future pleasure, and your life would be
427 Text | but having no sense of pleasure or pain, and wholly unaffected
428 Text | of the union, that is, of pleasure with mind and wisdom?~SOCRATES:
429 Text | place. For you might affirm pleasure and I mind to be the cause
430 Text | similar to mind than to pleasure. And if this is true, pleasure
431 Text | pleasure. And if this is true, pleasure cannot be truly said to
432 Text | PROTARCHUS: Truly, Socrates, pleasure appears to me to have had
433 Text | a similar claim. And if pleasure were deprived not only of
434 Text | that we had better not pain pleasure, which is an impossibility?~
435 Text | second place belonged to pleasure or wisdom?~PROTARCHUS: We
436 Text | that the mixed life of pleasure and wisdom was the conqueror—
437 Text | me hear.~SOCRATES: Have pleasure and pain a limit, or do
438 Text | admits of more, Socrates; for pleasure would not be perfectly good
439 Text | element which imparts to pleasure some degree of good. But
440 Text | admitting, if you like, that pleasure is of the nature of the
441 Text | And the class to which pleasure belongs has also been long
442 Text | this family; and (2) that pleasure is infinite and belongs
443 Text | And we will begin with pleasure, since her class was first
444 Text | first examined; and yet pleasure cannot be rightly tested
445 Text | with me about the origin of pleasure and pain.~PROTARCHUS: What
446 Text | nature is the source of pleasure, if I may be allowed to
447 Text | is a replenishment and a pleasure?~PROTARCHUS: Yes.~SOCRATES:
448 Text | replenishing the dry place is a pleasure: once more, the unnatural
449 Text | their original state is pleasure. And would not the general
450 Text | things to their own nature is pleasure?~PROTARCHUS: Granted; what
451 Text | is an antecedent hope of pleasure which is sweet and refreshing,
452 Text | pain and the pains with pleasure, methinks that we shall
453 Text | whether the whole class of pleasure is to be desired, or whether
454 Text | been mentioned; and whether pleasure and pain, like heat and
455 Text | on the dissolution, and pleasure on the restoration of the
456 Text | possibly have any feeling of pleasure or pain, great or small?~
457 Text | over and above that of pleasure and of pain?~PROTARCHUS:
458 Text | difference in our judgment of pleasure, whether we remember this
459 Text | were compared, no degree of pleasure, whether great or small,
460 Text | Then he will live without pleasure; and who knows whether this
461 Text | or are not indifferent to pleasure is a point which may be
462 Text | plainest possible notion of pleasure and desire, as they exist
463 Text | and whole complexion of pleasure. At the outset we must determine
464 Text | these states and of the pleasure which succeeds to it.~PROTARCHUS:
465 Text | SOCRATES: And has he not the pleasure of memory when he is hoping
466 Text | have at the same time both pleasure and pain?~PROTARCHUS: I
467 Text | question which has arisen about pleasure and opinion. Is there such
468 Text | SOCRATES: And such a thing as pleasure?~PROTARCHUS: Yes.~SOCRATES:
469 Text | always have a real feeling of pleasure?~PROTARCHUS: Yes; that is
470 Text | both true and false, and pleasure true only, although pleasure
471 Text | pleasure true only, although pleasure and opinion are both equally
472 Text | in other objects, may not pleasure and pain be simple and devoid
473 Text | difficulty in seeing that pleasure and pain as well as opinion
474 Text | bad opinion or of a bad pleasure?~PROTARCHUS: Quite true,
475 Text | a right opinion or right pleasure; and in like manner of the
476 Text | SOCRATES: And if we see a pleasure or pain which errs in respect
477 Text | PROTARCHUS: Not if the pleasure is mistaken; how could we?~
478 Text | we?~SOCRATES: And surely pleasure often appears to accompany
479 Text | one could call the actual pleasure false.~SOCRATES: How eagerly,
480 Text | you rush to the defence of pleasure!~PROTARCHUS: Nay, Socrates,
481 Text | my friend, between that pleasure which is associated with
482 Text | PROTARCHUS: Yes.~SOCRATES: And pleasure and pain, as I was just
483 Text | must we not attribute to pleasure and pain a similar real
484 Text | be admitted to have real pleasure who is pleased with anything
485 Text | body was the source of any pleasure or pain which was experienced.~
486 Text | What is it?~SOCRATES: That pleasure and pain both admit of more
487 Text | and intensity, measuring pleasure against pain, and pain against
488 Text | and pain against pain, and pleasure against pleasure?~PROTARCHUS:
489 Text | pain, and pleasure against pleasure?~PROTARCHUS: Yes, such is
490 Text | corresponding excess or defect of pleasure or pain is real or true.~
491 Text | of the natural state is pleasure?~PROTARCHUS: Right.~SOCRATES:
492 Text | that there would be neither pleasure nor pain.~SOCRATES: Very
493 Text | will not be the same with pleasure.~PROTARCHUS: Certainly not.~
494 Text | PROTARCHUS: I think that by pleasure he must mean the negative
495 Text | they think that they have pleasure when they are free from
496 Text | would not say that they have pleasure.~PROTARCHUS: I suppose not.~
497 Text | not.~SOCRATES: And yet if pleasure and the negation of pain
498 Text | deny the very existence of pleasure.~PROTARCHUS: Indeed!~SOCRATES:
499 Text | nature has of the power of pleasure, in which they think that
500 Text | to be witchcraft, and not pleasure. This is the use which you