But we must include no pleasures except the true, pure, and necessary. The others are not compatible with Cognition or Intelligence — especially the intense sexual pleasures.
Well then (continues Sokrates), we will admit them all. We have now to consider whether we can in like manner admit all pleasures without distinction. The true and pure must first be let in: next, such as are necessary and indispensable: and all the rest also, if any one can show that there is advantage without mischief in our enjoying every variety of pleasure.[80] We must put the question first to pleasures, next to cognitions — whether they can consent respectively to live in company with each other. Now pleasures will readily consent to the companionship of cognitions: but cognitions (or Reason, upon whom they depend) will not tolerate the companionship of all pleasures indiscriminately. Reason will welcome the true and pure pleasures: she will also accept such as are indispensable, and such as consist with health, and with a sober and virtuous disposition. But Reason will not tolerate those most intense, violent, insane, pleasures, which extinguish correct memory, disturb sound reflection, and consist only with folly and bad conduct. Excluding these violent pleasures, but retaining the others in company with Reason and Truth — we shall secure that perfect and harmonious mixture which makes the nearest approximation to Good.[81]
[80] Plato, Philêbus, p. 63 A. εἴπερ πάσας ἡδονὰς ἥδεσθαι διὰ βίου συμφέρον τε ἡμῖν ἐστὶ καὶ ἀβλαβὲς ἅπασι, πάσας ξυγκρατέον.
[81] Plato, Philêbus, pp. 63-64.
What causes the excellence of this mixture? It is Measure, Proportion, Symmetry. To these Reason is more akin than Pleasure.
This mixture as Good (continues Sokrates) will be acceptable to all.[82] But what is the cause that it is so? and is that cause more akin to Reason or to Pleasure? The answer is, that this mixture and combination, like every other that is excellent, derives its excellence from Measure and Proportion. Thus the Good becomes merged in the Beautiful: for measure and proportion (Moderation and Symmetry) constitute in every case beauty and excellence.[83] In this case, Truth has been recognised as a third element of the mixture: the three together coalesce into Good, forming a Quasi-Unum, which serves instead of a Real Unum or Idea of Good.[84] We must examine these three elements separately — Truth — Moderation — Symmetry (Measure — Proportion) to find whether each of them is most akin to Reason or to Pleasure. There can be no doubt that to all the three, Reason is more akin than Pleasure: and that the intense pleasures are in strong repugnance and antipathy to all the three.[85]
[82] Plato, Philêbus, p. 64 C. Τί δῆτα ἐν τῇ ξυμμίξει τιμιώτατον ἅμα καὶ μάλιστ’ αἴτιον εἶναι δόξειεν ἂν ἡμῖν, τοῦ πᾶσι γεγονέναι προσφιλῆ τὴν τοιαύτην διάθεσιν;
[83] Plato, Philêbus, p. 64 E. νῦν δὴ καταπέφευγεν ἡμῖν ἡ τἀγαθοῦ δύναμις εἰς τὴν τοῦ καλοῦ φύσιν· μετριότης γὰρ καὶ ξυμμετρία κάλλος δήπου καὶ ἀρετὴ πανταχοῦ ξυμβαίνει γίγνεσθαι.
[84] Plato, Philêbus, p. 64 E-65 A. Οὐκοῦν εἰ μὴ μιᾷ δυνάμεθα ἰδέᾳ τὸ ἀγαθὸν θηρεῦσαι, σὺν τρισὶ λαβόντες, κάλλει καὶ ξυμμετρίᾳ καὶ ἀληθείᾳ, λέγωμεν ὡς τοῦτο οἷον ἓν ὀρθότατ’ ἂν αἰτιασαίμεθ’ ἂν τῶν ἐν τῇ ξυμμίξει, καὶ διὰ τοῦτο ὡς ἀγαθὸν ὂν τοιαύτην αὐτὴν γεγονέναι.
[85] Plato, Philêbus, p. 65 C.