By Guido. Del Giudice
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For must not pleasure be of all things most absolutely like pleasure,−−that is, like itself? SOCRATES: Yes, my good friend, just as colour is like colour;−−in so far as colours are colours, there is no difference between them; and yet we all know that black is not only unlike, but even absolutely opposed to white: or again, as figure is like figure, for all figures are comprehended under one class; and yet particular figures may be absolutely opposed to one another, and there is an infinite diversity of them.
PROTARCHUS: What question? SOCRATES: Whether we ought to say that the pleasures and pains of which we are speaking are true or false? or some true and some false? PROTARCHUS: But how, Socrates, can there be false pleasures and pains? SOCRATES: And how, Protarchus, can there be true and false fears, or true and false expectations, or true and false opinions? PROTARCHUS: I grant that opinions may be true or false, but not pleasures. SOCRATES: What do you mean? I am afraid that we are raising a very serious enquiry.
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?