Gorgias

Soc.

Then try and come to a definite agreement with me on what I was saying to our friends here, and see if you now find that what I then said was true. I was saying, I think, that cookery seems to me not an art but a habitude, unlike medicine, which, I argued, has investigated the nature of the person whom she treats and the cause of her proceedings, and has some account to give of each of these things; so much for medicine: whereas the other, in respect of the pleasure to which her whole ministration is given, goes to work there in an utterly inartistic manner, without having investigated at all either the nature or the cause of pleasure, and altogether irrationally—with no thought, one may say, of differentiation, relying on routine and habitude for merely preserving a memory of what is wont to result; and that is how she is enabled to provide her pleasures. Now consider first whether you think that this account is satisfactory, and that there are certain other such occupations likewise, having to do with the soul; some artistic, with forethought for what is to the soul’s best advantage, and others making light of this, but again, as in the former case, considering merely the soul’s pleasure and how it may be contrived for her, neither inquiring which of the pleasures is a better or a worse one, nor caring for aught but mere gratification, whether for better or worse. For I, Callicles, hold that there are such, and for my part I call this sort of thing flattery, whether in relation to the body or to the soul or to anything else, whenever anyone ministers to its pleasure without regard for the better and the worse; and you now, do you support us with the same opinion on this matter, or do you gainsay us?

Call.

Not I; I agree with you, in order that your argument may reach a conclusion, and that I may gratify Gorgias here.

Soc.

And is this the case with only one soul, and not with two or many?

Call.

No, it is also the case with two or many.

Soc.

Then is it possible also to gratify them all at once, collectively, with no consideration of what is best?

Call.

I should think it is.

Soc.

Then can you say what are the pursuits which effect this? Or rather, if you like, when I ask you, and one of them seems to you to be of this class, say yes, and when one does not, say no. And first let us consider flute-playing. Does it not seem to you one of this sort, Callicles, aiming only at our pleasure, and caring for naught else ?

Call.

It does seem so to me.

Soc.

And so too with all similar pursuits, such as harp-playing in the contests?

Call.

Yes.