[
584a]
“Yes.” “And did we not just now see that to
feel neither pain nor pleasure is a quietude of the soul and an intermediate
state between the two?” “Yes, we did.”
“How, then, can it be right to think the absence of pain pleasure,
or the absence of joy painful?” “In no way.”
“This is not a reality, then, but an illusion,” said I;
“in such case the quietude in juxtaposition
1
with the pain appears pleasure, and in juxtaposition with the pleasure pain.
And these illusions have no real bearing
2 on the truth of pleasure, but are a kind of jugglery.
3” “So at
any rate our argument signifies,” he said. “Take a look,
then,”
[
584b]
said I, “at
pleasures which do not follow on pain, so that you may not haply suppose for
the present that it is the nature of pleasure to be a cessation from pain
and pain from pleasure.” “Where shall I look,”
he said, “and what pleasures do you mean?”
“There are many others,” I said, “and
especially, if you please to note them, the pleasures connected with
smell.
4 For these with no antecedent
pain
5
suddenly attain an indescribable intensity, and their cessation leaves no
pain after them.” “Most true,” he said.
“Let us not believe, then,
[
584c]
that the riddance of pain is pure pleasure or that of pleasure
pain.” “No, we must not.” “Yet,
surely,” said I, “the affections that find their way
through the body
6 to the soul
7 and are called
pleasures are, we may say, the most and the greatest of them, of this type,
in some sort releases from pain.
8?” “Yes, they are.” “And is
not this also the character of the anticipatory pleasures and pains that
precede them and arise from the expectation of them?”
“It is.”
[
584d]
“Do you know, then, what their quality is
and what they most resemble?” “What?” he said.
“Do you think that there is such a thing in nature
9 as up and down
and in the middle?” “I do.” “Do you
suppose, then, that anyone who is transported from below to the center would
have any other opinion than that he was moving upward
10? And if he took his
stand at the center and looked in the direction from which he had been
transported, do you think he would suppose himself to be anywhere but above,
never having seen that which is really above?” “No, by
Zeus,” he said, “I do not think that such a person would
have any other notion.”
[
584e]
“And if he were borne back,” I said, “he
would both think himself to be moving downward and would think
truly.” “Of course.” “And would not
all this happen to him because of his non-acquaintance with the true and
real up and down and middle?” “Obviously.”
“Would it surprise you, then,” said I, “if
similarly men without experience of truth and reality hold unsound opinions
about many other matters, and are so disposed towards pleasure and pain and
the intermediate neutral condition that, when they are moved in the
direction of the painful,