50
Soc. Now why do you particularly suppose I pointed out to you the mixture of pain and pleasure in comedy? Was it not for the sake of convincing you, because it is easy to show the mixture in love and fear and the rest, and because I thought that when you had made this example your own, you would relieve me from the necessity of discussing those other conditions in detail, and would simply accept the fact that in the affections of the body apart from the soul, of the soul apart from the body, and of the two in common, there are plentiful mixtures of pain and pleasure? So tell me; will you let me off, or will you keep on till midnight? But I think I need say only a few words to induce you to let me off. I will agree to give you an account of all these matters tomorrow, but now I wish to steer my bark towards the remaining points that are needful for the judgement which Philebus demands.
50
Pro. Good, Socrates; just finish what remains in any way you please.
50
Soc. Then after the mixed pleasures we should naturally and almost of necessity proceed in turn to the unmixed.
51
Pro. Very good.
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Soc. So I will turn to them and try to explain them; for I do not in the least agree with those who say that all pleasures are merely surcease from pain, but, as I said, I use them as witnesses to prove that some pleasures are apparent, but not in any way real, and that there are others which appear to be both great and numerous, but are really mixed up with pains and with cessations of the greatest pains and distresses of body and soul.
51
Pro. But what pleasures, Socrates, may rightly be considered true?
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Soc. Those arising from what are called beautiful colors, or from forms, most of those that arise from odors and sounds, in short all those the want of which is unfelt and painless, whereas the satisfaction furnished by them is felt by the senses, pleasant, and unmixed with pain.
51
Pro. Once more, Socrates, what do you mean by this?
