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SOCRATES: Would you say that no one ever seemed to rejoice and yet did not rejoice, or seemed to feel pain and yet did not feel pain, sleeping or waking, mad or lunatic?
PROTARCHUS: So we have always held, Socrates.
SOCRATES: But were you right? Shall we enquire into the truth of your opinion?
PROTARCHUS: I think that we should.
SOCRATES: Let us then put into more precise terms the question which has arisen about pleasure and opinion. Is there such a thing as opinion?
PROTARCHUS: Yes.
SOCRATES: And such a thing as pleasure?
PROTARCHUS: Yes.
SOCRATES: And an opinion must be of something?
PROTARCHUS: True.
SOCRATES: And a man must be pleased by something?
PROTARCHUS: Quite correct.
SOCRATES: And whether the opinion be right or wrong, makes no difference; it will still be an opinion?
PROTARCHUS: Certainly.
SOCRATES: And he who is pleased, whether he is rightly pleased or not, will always have a real feeling of pleasure?
PROTARCHUS: Yes; that is also quite true.
SOCRATES: Then, how can opinion be both true and false, and pleasure true only, although pleasure and opinion are both equally real?
PROTARCHUS: Yes; that is the question.
SOCRATES: You mean that opinion admits of truth and falsehood, and hence becomes not merely opinion, but opinion of a certain quality; and this is what you think should be examined?
PROTARCHUS: Yes.
SOCRATES: And further, even if we admit the existence of qualities in other objects, may not pleasure and pain be simple and devoid of quality?
PROTARCHUS: Clearly.
SOCRATES: But there is no difficulty in seeing that pleasure and pain as well as opinion have qualities, for they are great or small, and have various degrees of intensity; as was indeed said long ago by us.
PROTARCHUS: Quite true.
SOCRATES: And if badness attaches to any of them, Protarchus, then we should speak of a bad opinion or of a bad pleasure?
PROTARCHUS: Quite true, Socrates.
SOCRATES: And if rightness attaches to any of them, should we not speak of a right opinion or right pleasure; and in like manner of the reverse of rightness?
PROTARCHUS: Certainly.
SOCRATES: And if the thing opined be erroneous, might we not say that the opinion, being erroneous, is not right or rightly opined?
PROTARCHUS: Certainly.
SOCRATES: And if we see a pleasure or pain which errs in respect of its object, shall we call that right or good, or by any honourable name?
PROTARCHUS: Not if the pleasure is mistaken; how could we?
SOCRATES: And surely pleasure often appears to accompany an opinion which is not true, but false?
PROTARCHUS: Certainly it does; and in that case, Socrates, as we were saying, the opinion is false, but no one could call the actual pleasure false.
SOCRATES: How eagerly, Protarchus, do you rush to the defence of pleasure!
PROTARCHUS: Nay, Socrates, I only repeat what I hear.
SOCRATES: And is there no difference, my friend, between that pleasure which is a.s.sociated with right opinion and knowledge, and that which is often found in all of us a.s.sociated with falsehood and ignorance?
PROTARCHUS: There must be a very great difference, between them.
SOCRATES: Then, now let us proceed to contemplate this difference.
PROTARCHUS: Lead, and I will follow.
SOCRATES: Well, then, my view is--
PROTARCHUS: What is it?
SOCRATES: We agree--do we not?--that there is such a thing as false, and also such a thing as true opinion?
PROTARCHUS: Yes.
SOCRATES: And pleasure and pain, as I was just now saying, are often consequent upon these--upon true and false opinion, I mean.
PROTARCHUS: Very true.
SOCRATES: And do not opinion and the endeavour to form an opinion always spring from memory and perception?
PROTARCHUS: Certainly.
SOCRATES: Might we imagine the process to be something of this nature?
PROTARCHUS: Of what nature?
