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Pro. But pleasures, and the greatest pleasures at that, when we see any one enjoying them and observe the ridiculous or utterly disgraceful element which accompanies them, fill us with a sense of shame; we put them out of sight and hide them, so far as possible; we confine everything of that sort to the night time, as unfit for the sight of day.
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Soc. Then you will proclaim everywhere, Protarchus, by messengers to the absent and by speech to those present, that pleasure is not the first of possessions, nor even the second, but first the eternal nature has chosen measure, moderation, fitness, and all which is to be considered similar to these.
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Pro. That appears to result from what has now been said.
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Soc. Second, then, comes proportion, beauty, perfection, sufficiency, and all that belongs to that class.
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Pro. Yes, so it appears.
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Soc. And if you count mind and wisdom as the third, you will, I prophesy, not wander far from the truth.
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Pro. That may be.
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Soc. And will you not put those properties fourth which we said belonged especially to the soul—sciences, arts, and true opinions they are called— and say that these come after the first three, and are fourth, since they are more akin than pleasure to the good?
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Pro. Perhaps.
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Soc. And fifth, those pleasures which we separated and classed as painless, which we called pure pleasures of the soul itself, those which accompany knowledge and, sometimes, perceptions?
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Pro. May be.
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Soc. But with the sixth generation, says Orpheus, cease the rhythmic song. It seems that our discussion, too, is likely to cease with the sixth decision. So after this nothing remains for us but to give our discussion a sort of head.
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Pro. Yes, that should be done.
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Soc. Come then, let us for the third time call the same argument to witness before Zeus the saviour, and proceed.
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Pro. What argument?
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Soc. Philebus declared that pleasure was entirely and in all respects the good.
