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Soc. What we said before: For any class to be alone, solitary, and unalloyed is neither altogether possible nor is it profitable; but of all classes, comparing them one with another, we think the best to live with is the knowledge of all other things and, so far as is possible, the perfect knowledge of our individual selves.
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Pro. Your reply is excellent, we shall tell them.
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Soc. Right. And next we must turn to wisdom and mind, and question them. We shall ask them, Do you want any further pleasures in the mixture? And they might reply, What pleasures?
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Pro. Quite likely.
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Soc. Then we should go on to say: In addition to those true pleasures, do you want the greatest and most intense pleasures also to dwell with you? How can we want them, Socrates, they might perhaps say, since they contain countless hindrances for us, inasmuch as they disturb with maddening pleasures the souls of men in which we dwell, thereby preventing us from being born at all, and utterly destroying for the most part, through the carelessness and forgetfulness which they engender, those of our children which are born?
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Soc. But the true and pure pleasures, of which you spoke, you must consider almost our own by nature, and also those which are united with health and self-restraint, and furthermore all those which are handmaids of virtue in general and follow everywhere in its train as if it were a god,—add these to the mixture; but as for the pleasures which follow after folly and all baseness, it would be very senseless for anyone who desires to discover the most beautiful and most restful mixture or compound, and to try to learn which of its elements is good in man and the universe, and what we should divine its nature to be, to mix these with mind. Shall we not say that this reply which mind has now made for itself and memory and right opinion is wise and reasonable?
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Pro. Certainly.
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Soc. But another addition is surely necessary, without which nothing whatsoever can ever come into being.
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Pro. What is it?
