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Soc. That in which there is no admixture of truth can never truly come into being or exist.
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Pro. No, of course not.
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Soc. No. But if anything is still wanting in our mixture, you and Philebus must speak of it. For to me it seems that our argument is now completed, as it were an incorporeal order which shall rule nobly a living body.
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Pro. And you may say, Socrates, that I am of the same opinion.
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Soc. And if we were to say that we are now in the vestibule of the good and of the dwelling of the good, should we not be speaking the truth after a fashion?
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Pro. I certainly think so.
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Soc. What element, then, of the mixture would appear to us to be the most precious and also the chief cause why such a state is beloved of all? When we have discovered this, we will then consider whether it is more closely attached and more akin to pleasure or to mind in the universe.
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Pro. Right; for that is most serviceable to us in forming our judgement.
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Soc. And it is quite easy to see the cause which makes any mixture whatsoever either of the highest value or of none at all.
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Pro. What do you mean?
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Soc. Why, everybody knows that.
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Pro. Knows what?
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Soc. That any compound, however made, which lacks measure and proportion, must necessarily destroy its components and first of all itself; for it is in truth no compound, but an uncompounded jumble, and is always a misfortune to those who possess it.
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Pro. Perfectly true.
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Soc. So now the power of the good has taken refuge in the nature of the beautiful; for measure and proportion are everywhere identified with beauty and virtue.
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Pro. Certainly.
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Soc. We said that truth also was mingled with them in the compound.
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Pro. Certainly.
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Soc. Then if we cannot catch the good with the aid of one idea, let us run it down with three—beauty, proportion, and truth, and let us say that these, considered as one, may more properly than all other components of the mixture be regarded as the cause, and that through the goodness of these the mixture itself has been made good.