Here, as elsewhere, I translate the substance of the passage, adopting the amendments of Dr. Badham and Mr. Poste (see Mr. Poste’s note), which appear to me valuable improvements of a confused text.
It seems probable enough that what is here said, conceding so large a measure of credit to Gorgias and his art, may be intended expressly as a mitigation of the bitter polemic assigned to Sokrates in the Gorgias. This is, however, altogether conjecture.
If we turn to the Gorgias, we find the very same claim advanced by Gorgias on behalf of his own art, as that which Protarchus here advances: but while Sokrates here admits it, in the Gorgias he repudiates it with emphasis, and even with contumely: ranking rhetoric among those employments which minister only to present pleasure, but which are neither intended to yield, nor ever do yield, any profitable result. Here in the Philêbus, the antithesis between immediate pleasure and distant profit is scarcely noticed. Sokrates resigns to Gorgias and to others of the like stamp, a superiority not merely in the art of flattering and tricking the immediate sensibilities of mankind, but in that of contributing to their permanent profit and advantage. It is in a spirit contrary to the Gorgias, and contrary also to the Republic (in which latter we read the memorable declaration — That the miseries of society will have no respite until government is in the hands of philosophers[126]), that Sokrates here abnegates on behalf of philosophy all efficacious pretension of conferring profit or happiness on mankind generally, and claims for it only the pure delight of satisfying the truth-seeking aspirations. Now these aspirations have little force except in a few chosen minds; in the bulk of mankind the love of truth is feeble, and the active search for truth almost unknown. We thus see that in the Philêbus it is the speculative few who are present to the imagination of Plato, more than the ordinary working, suffering, enjoying Many.
[126] Plato, Republ. v. 473 D.
Peculiarity of the Philêbus — Plato applies the same principle of classification — true and false — to Cognitions and Pleasures.
Aristotle, in the commencement of his Metaphysica, recommends Metaphysics or First Philosophy to the reader, by affirming that, though other studies are more useful or more necessary to man, none is equal to it in respect of truth and exactness,[127] because it teaches us to understand First Causes and Principles. The like pretension is put forward by Plato in the Philêbus[128] on behalf of dialectic; which he designates as the science of all real, permanent, unchangeable, Entia. Taking Dialectic as the maximum or Verissimum, Plato classifies other sciences or cognitions according as they approach closer to it in truth or exactness — according as they contain more of precise measurement and less of conjecture. Sciences or cognitions are thus classified according as they are more or less true and pure. But because this principle of classification is fairly applicable to cognitions, Plato conceives that it may be made applicable to Pleasures also. One characteristic feature of the Philêbus is the attempt to apply the predicates, true or false, to pleasures and pains, as they are applicable to cognitions or opinions: an attempt against which Protarchus is made to protest, and which Sokrates altogether fails in justifying,[129] though he employs a train of argument both long and diversified.
[127] Aristotel. Metaphys. A. p. 983, a. 25, b. 10.
[128] Plato, Philêb. pp. 57-58. Compare Republic, vii. pp. 531-532.
[129] Plato, Philêbus, pp. 36 C. 38 A.
The various arguments, intended to prove this conclusion, are continued from p. 36 to p. 51. The same doctrine is advocated by Sokrates in the Republic, ix. pp. 583-584.