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SOCRATES: When I say oblivious, do not suppose that I mean forgetfulness in a literal sense; for forgetfulness is the exit of memory, which in this case has not yet entered; and to speak of the loss of that which is not yet in existence, and never has been, is a contradiction; do you see?
PROTARCHUS: Yes.
SOCRATES: Then just be so good as to change the terms.
PROTARCHUS: How shall I change them?
SOCRATES: Instead of the oblivion of the soul, when you are describing the state in which she is unaffected by the shocks of the body, say unconsciousness.
PROTARCHUS: I see.
SOCRATES: And the union or communion of soul and body in one feeling and motion would be properly called consciousness?
PROTARCHUS: Most true.
SOCRATES: Then now we know the meaning of the word?
PROTARCHUS: Yes.
SOCRATES: And memory may, I think, be rightly described as the preservation of consciousness?
PROTARCHUS: Right.
SOCRATES: But do we not distinguish memory from recollection?
PROTARCHUS: I think so.
SOCRATES: And do we not mean by recollection the power which the soul has of recovering, when by herself, some feeling which she experienced when in company with the body?
PROTARCHUS: Certainly.
SOCRATES: And when she recovers of herself the lost recollection of some consciousness or knowledge, the recovery is termed recollection and reminiscence?
PROTARCHUS: Very true.
SOCRATES: There is a reason why I say all this.
PROTARCHUS: What is it?
SOCRATES: I want to attain the plainest possible notion of pleasure and desire, as they exist in the mind only, apart from the body; and the previous a.n.a.lysis helps to show the nature of both.
PROTARCHUS: Then now, Socrates, let us proceed to the next point.
SOCRATES: There are certainly many things to be considered in discussing the generation and whole complexion of pleasure. At the outset we must determine the nature and seat of desire.
PROTARCHUS: Ay; let us enquire into that, for we shall lose nothing.
SOCRATES: Nay, Protarchus, we shall surely lose the puzzle if we find the answer.
PROTARCHUS: A fair retort; but let us proceed.
SOCRATES: Did we not place hunger, thirst, and the like, in the cla.s.s of desires?
PROTARCHUS: Certainly.
SOCRATES: And yet they are very different; what common nature have we in view when we call them by a single name?
PROTARCHUS: By heavens, Socrates, that is a question which is not easily answered; but it must be answered.
SOCRATES: Then let us go back to our examples.
PROTARCHUS: Where shall we begin?
SOCRATES: Do we mean anything when we say 'a man thirsts'?
PROTARCHUS: Yes.
SOCRATES: We mean to say that he 'is empty'?
PROTARCHUS: Of course.
SOCRATES: And is not thirst desire?
PROTARCHUS: Yes, of drink.
SOCRATES: Would you say of drink, or of replenishment with drink?
PROTARCHUS: I should say, of replenishment with drink.
SOCRATES: Then he who is empty desires, as would appear, the opposite of what he experiences; for he is empty and desires to be full?
PROTARCHUS: Clearly so.
SOCRATES: But how can a man who is empty for the first time, attain either by perception or memory to any apprehension of replenishment, of which he has no present or past experience?
PROTARCHUS: Impossible.
SOCRATES: And yet he who desires, surely desires something?
PROTARCHUS: Of course.
SOCRATES: He does not desire that which he experiences, for he experiences thirst, and thirst is emptiness; but he desires replenishment?
PROTARCHUS: True.
SOCRATES: Then there must be something in the thirsty man which in some way apprehends replenishment?
PROTARCHUS: There must.
