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Soc. Observe, then, Protarchus, what the doctrine is which you are now to accept from Philebus, and what our doctrine is, against which you are to argue, if you do not agree with it. Shall we make a brief statement of each of them?
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Pro. By all means.
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Soc. Very well: Philebus says that to all living beings enjoyment and pleasure and gaiety and whatever accords with that sort of thing are a good; whereas our contention is that not these, but wisdom and thought and memory and their kindred, right opinion and true reasonings, are better and more excellent than pleasure for all who are capable of taking part in them, and that for all those now existing or to come who can partake of them they are the most advantageous of all things. Those are pretty nearly the two doctrines we maintain, are they not, Philebus?
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Phi. Yes, Socrates, exactly.
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Soc. And do you, Protarchus, accept this doctrine which is now committed to you?
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Pro. I must accept it; for our handsome Philebus has withdrawn.
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Soc. And must the truth about these doctrines be attained by every possible means?
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Pro. Yes, it must.
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Soc. Then let us further agree to this:
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Pro. To what?
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Soc. That each of us will next try to prove clearly that it is a condition and disposition of the soul which can make life happy for all human beings. Is not that what we are going to do?
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Pro. It is.
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Soc. Then you will show that it is the condition of pleasure, and I that it is that of wisdom?
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Pro. True.
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Soc. What if some other life be found superior to these two? Then if that life is found to be more akin to pleasure, both of us are defeated, are we not, by the life which has firm possession of this superiority, but the life of pleasure is victor over the life of wisdom.
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Pro. Yes.
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Soc. But if it is more akin to wisdom, then wisdom is victorious and pleasure is vanquished? Do you agree to that? Or what do you say?
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Pro. Yes, I at least am satisfied with that.
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Soc. But how about you, Philebus? What do you say?
