Hunger and thirst are states of emptiness in the body: ignorance and folly are states of emptiness in the mind. A hungry man in eating or drinking obtains replenishment: an ignorant man becoming instructed obtains replenishment also. Now replenishment derived from that which exists more fully and perfectly is truer and more real than replenishment from that which exists less fully and perfectly.[301] Let us then compare the food which serves for replenishment of the body, with that which serves for replenishment of the mind. Which of the two is most existent? Which of the two partakes most of pure essence? Meat and drink — or true opinions, knowledge, intelligence, and virtue? Which of the two exists most perfectly? That which embraces the true, eternal, and unchangeable — and which is itself of similar nature? Or that which embraces the mortal, the transient, and the ever variable — being itself of kindred nature? Assuredly the former. It is clear that what is necessary for the sustenance of the body partakes less of truth and real essence, than what is necessary for the sustenance of the mind. The mind is replenished with nourishment more real and essential: the body with nourishment less so: the mind itself is also more real and essential than the body. The mind therefore is more, and more thoroughly, replenished than the body. Accordingly, if pleasure consists in being replenished with what suits its peculiar nature, the mind will enjoy more pleasure and truer pleasure than the body.[302] Those who are destitute of intelligence and virtue, passing their lives in sensual pursuits, have never tasted any pure or lasting pleasure, nor ever carried their looks upwards to the higher region in which alone it resides. Their pleasures, though seeming intense, and raising vehement desires in their uninstructed minds, are yet only phantoms deriving a semblance of pleasure from contrast with pains:[303] they are like the phantom of Helen, for which (as Stesichorus says) the Greeks and Trojans fought so many battles, knowing nothing about the true Helen, who was never in Troy.
[301] Plato, Republic, ix. p. 585 B. Πλήρωσις δὲ ἀληθεστέρα τοῦ ἧττον ἢ τοῦ μᾶλλον ὄντος; Δῆλον ὅτι τοῦ μᾶλλον. Πότερα οὖν ἡγεῖ τὰ γένη μᾶλλον καθαρᾶς οὐσίας μετέχειν, τὰ οἷον σίτου καὶ ποτοῦ καὶ ὄψου καὶ ξυμπάσης τροφῆς, ἢ τὸ δόξης τε ἀληθοῦς εἶδος καὶ ἐπιστήμης καὶ νοῦ καὶ ξυλλήβδην ξυμπάσης ἀρετῆς;
[302] Plato, Republic, ix. p. 585 E.
[303] Plato, Republic, ix. p. 586.
Comparative worthlessness of the pleasures of Appetite and Ambition, when measured against those of Intelligence.
The pleasures belonging to the Love of Honour (Energy or Passion) are no better than those belonging to the Love of Money (Appetite). In so far as the desires belonging to both these departments of mind are under the controul of the third or best department (Love of Wisdom, or Reason), the nearest approach to true pleasure, which it is in the nature of either of them to bestow, will be realised. But in so far as either of them throws off the controul of Reason, it will neither obtain its own truest pleasures, nor allow the other departments of mind to obtain theirs.[304] The desires connected with love, and with despotic power, stand out more than the others, as recusant to Reason. Law, and Regulation. The kingly and moderate desires are most obedient to this authority. The lover and the despot, therefore, will enjoy the least pleasure: the kindly-minded man will enjoy the most. Of the three sorts of pleasure, one true and legitimate, two bastard, the despot goes most away from the legitimate, and to the farthest limit of the bastard. His condition is the most miserable, that of the kingly-minded man is the happiest: between the two come the oligarchical and the democratical man. The difference between the two extremes is as 1: 729.[305]
[304] Plato, Republic, ix. pp. 586-587.
[305] Plato, Republic, ix. p. 587 E.
The Just Man will be happy from his justice — He will look only to the good order of his own mind — He will stand aloof from public affairs, in cities as now constituted.
I have thus refuted (continues Sokrates) the case of those who contend — That the unjust man is a gainer by his injustice, provided he could carry it on successfully, and with the reputation of being just. I have shown that injustice is the greatest possible mischief, intrinsically and in itself, apart from consequences and apart from public reputation: inasmuch as it enslaves the better part of the mind to the worse. Justice, on the other hand, is the greatest possible good, intrinsically and in itself, apart from consequences and reputation, because it keeps the worse parts of the mind under due controul and subordination to the better.[306] Vice and infirmity of every kind is pernicious, because it puts the best parts of the mind under subjection to the worst.[307] No success in the acquisition of wealth, aggrandisement, or any other undue object, can compensate a man for the internal disorder which he introduces into his own mind by becoming unjust. A well-ordered mind, just and temperate, with the better part governing the worse, is the first of all objects: greater even than a healthy, strong, and beautiful body.[308] To put his mind into this condition, and to acquire all the knowledge thereunto conducing, will be the purpose of a wise man’s life. Even in the management of his body, he will look not so much to the health and strength of his body, as to the harmony and fit regulation of his mind. In the acquisition of money, he will keep the same end in view: he will not be tempted by the admiration and envy of people around him to seek great wealth, which will disturb the mental polity within him:[309] he will, on the other hand, avoid depressing poverty, which might produce the same effect. He will take as little part as possible in public life, and will aspire to no political honours, in cities as at present constituted — nor in any other than the model-city which we have described.[310]