Philebus

Pro. Very true.

Soc. And when the pleasure is the predominant element in the mixture, the slight tincture of pain tickles a man and makes him mildly impatient, or again an excessive proportion of pleasure excites him and sometimes even makes him leap for joy; it produces in him all sorts of colors, attitudes, and paintings, and even causes great amazement and foolish shouting, does it not?

Pro. Certainly.

Soc. And it makes him say of himself, and others say of him, that he is pleased to death with these delights, and the more unrestrained and foolish he is, the more he always gives himself up to the pursuit of these pleasures; he calls them the greatest of all things and counts that man the happiest who lives most entirely in the enjoyment of them.

Pro. Socrates, you have described admirably what happens in the case of most people.

Soc. That may be, Protarchus, so far as concerns purely bodily pleasures in which internal and external sensations unite; but concerning the pleasures in which the soul and the body contribute opposite elements, each adding pain or pleasure to the other’s pleasure or pain, so that both unite in a single mixture—concerning these I said before that when a man is empty he desires to be filled, and rejoices in his expectation, but is pained by his emptiness, and now I add, what I did not say at that time, that in all these cases, which are innumerable, of opposition between soul and body, there is one single mixture of pain and pleasure.

Pro. I believe you are quite right.

Soc. One further mixture of pain and pleasure is left.

Pro. What is it?

Soc. That mixture of its own feelings which we said the soul often experiences.

Pro. And what do we call this?

Soc. Do you not regard anger, fear, yearning, mourning, love, jealousy, envy, and the like as pains of the soul and the soul only?

Pro. I do.

Soc. And shall we not find them full of ineffable pleasures? Or must I remind you of the anger?

1. Which stirs a man, though very wise, to wrath,
2. And sweeter is than honey from the comb,

Pro. No, you need not remind me; those things occur just as you suggest.

Soc. And you remember, too, how people enjoy weeping at tragedies?

Pro. Yes, certainly.

Soc. And are you aware of the condition of the soul at comedies, how there also we have a mixture of pain and pleasure?

Pro. I do not quite understand.

Soc. Indeed it is by no means easy, Protarchus, to understand such a condition under those circumstances.

Pro. No at least I do not find it so.

Soc. Well, then, let us take this under consideration, all the more because of its obscurity; then we can more readily understand the mixture of pain and pleasure in other cases.

Pro. Please go on.

Soc. Would you say that envy, which was mentioned just now, was a pain of the soul, or not?

Pro. I say it is.

Soc. But certainly we see the envious man rejoicing in the misfortunes of his neighbors.

Pro. Yes, very much so.

Soc. Surely ignorance is an evil, as is also what we call stupidity.

Pro. Surely.

Soc. Next, then, consider the nature of the ridiculous.

Pro. Please proceed.

Soc. The ridiculous is in its main aspect a kind of vice which gives its name to a condition; and it is that part of vice in general which involves the opposite of the condition mentioned in the inscription at Delphi.

Pro. You mean Know thyself, Socrates?

Soc. Yes; and the opposite of that, in the language of the inscription, would evidently be not to know oneself at all.

Pro. Of course.

Soc. Protarchus, try to divide this into three.

Pro. How do you mean? I am afraid I can never do it.

Soc. Then you say that I must now make the division?

Pro. Yes, I say so, and I beg you to do so, besides.

Soc. Must not all those who do not know themselves be affected by their condition in one of three ways?

Pro. How is that?

Soc. First in regard to wealth; such a man thinks he is richer than he is.

Pro. Certainly a good many are affected in that way.

Soc. And there are still more who think they are taller and handsomer than they are and that they possess better physical qualities in general than is the case.

Pro. Certainly.

Soc. But by far the greatest number, I fancy, err in the third way, about the qualities of, the soul, thinking that they excel in virtue when they do not.

Pro. Yes, most decidedly.

Soc. And of all the virtues, is not wisdom the one to which people in general lay claim, thereby filling themselves with strife and false conceit of wisdom?

Pro. Yes, to be sure.

Soc. And we should surely be right in calling all that an evil condition.

Pro. Very much so.

Soc. Then this must further be divided into two parts, if we are to gain insight into childish envy with its absurd mixture of pleasure and pain. How shall we divide it, do you say? All who have this false and foolish conceit of themselves fall, like the rest of mankind, into two classes: some necessarily have strength and power, others, as I believe, the reverse.

Pro. Yes, necessarily.

Soc. Make the division, then, on that principle; those of them who have this false conceit and are weak and unable to revenge themselves when they are laughed at you may truly call ridiculous, but those who are strong and able to revenge themselves you will define most correctly to yourself by calling them powerful, terrible, and hateful, for ignorance in the powerful is hateful and infamous—since whether real or feigned it injures their neighbors—but ignorance in the weak appears to us as naturally ridiculous.

Pro. Quite right. But the mixture of pleasure and pain in all this is not yet clear to me.

Soc. First, then, take up the nature of envy.

Pro. Go on.

Soc. Is envy a kind of unrighteous pain and also a pleasure?

Pro. Undoubtedly.

Soc. But it is neither wrong nor envious to rejoice in the misfortunes of our enemies, is it?

Pro. No, of course not.

Soc. But when people sometimes see the misfortunes of their friends and rejoice instead of grieving, is not that wrong?

Pro. Of course it is.

Soc. And we said that ignorance was an evil to every one, did we not?

Pro. True.

Soc. Then the false conceits of our friends concerning their wisdom, their beauty, and their other qualities which we mentioned just now, saying that they belong to three classes, are ridiculous when they are weak, but hateful when they are powerful. Shall we, or shall we not, affirm that, as I said just now, this state of mind when possessed in its harmless form by any of our friends, is ridiculous in the eyes of others?

Pro. Certainly it is ridiculous.

Soc. And do we not agree that ignorance is in itself a misfortune?

Pro. Yes, a great one.

Soc. And do we feel pleasure or pain when we laugh at it?