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turn * , and gets i » Jd of them by turns / C . Yes . ' S . And tfie like with strength at * d weakness , swiftness and slowness ?* C . ' Undoubtedly ^ iS » * Is this likewise the case with Good and Happiness , and their opposite ! , Evil and Misery ? Are these acquired and lost , not ainiuitaneotisly , but alternately V C . Certainly / 8 . Then if we find
two things , ' both of which we begin to possess together , and both of which vre cease td possess together , it is evident that these things cannot be identical with Uood and Evil . Consider well before you answer . ' C- 'I perfectly agree with you / 8 . ' Let us now return to our first admissions . Is hunger pleasant or painful ? I mean , hanger in itself . ' C , - * Hunger is painful : but to eat when we are hungry is pleasant . ' £ . * I understand : but to be hungry is in itself painful / C . ' Yes .
S . * And to be thirsty V C . * Yes / 8 . ' And is not all want , and all choke , painful ? ' C . I acknowledge it / S . ¦ Good . But to drink when you are thirsty is pleasant / C . Yes / S . When you are thirsty , is as much as to say , when you are in pain / C . * Yes / S . 'But to drink , is to satisfy the desire , and therefore to be pleased / C . * Yes . ' S . * Then to drink when you are thirsty , is to be pleased when you arc
in pain : and both these things may happen at the same time , whether in the body or in the mind / C . * They may / S . But it was not possible * you said , to be at the same time in a good state and in a bad state / C . * I said so / S . * Then to be pleased is not the same thing as to be iii a good state , not to be in pain , the same as to be in a bad state , and Pleasant and Good are not the same thing but different things /
C . * I do not understand your sophisms / & . ' You do , but you feign stupidity * Let us go on a little further , tliat you may see how wise you are , who take me to task . Do we not , when we cease to be thirsty , cease at the same time to reoeive pleasure from drinking ? ' C . * I do not know what you are talking about / Gotgiaa here interposed , and begged CaHicles , for his sake , and that of the bystanders , pot to refuse to answer , in order that the discussion
might not be cut short . Callicles replied , that it was always the way wtth Socrates , to ask these petty and frivolous questions . * Of what con sequence is that to you V replied Gk > rgia « ; * the blame is not yours . Pray permit Socrates to carry on the argument as he pleases / * Ask then those little frivolous questions of yews / Baid CaUicks to Socrates , * since Gorgiaa . wishes it / * Ycai a * e fortimatc / answered Socrates , k in having bee *
initiated into tke greater mysteries before t ) re smaller ones : I thought thai it was not lawful . * Do not eur thirst , and our pleasure in drinking , cease together ? ' C . * 'They d «/ & 4 And so with ail our other de * sires , and the ptatsurft of their gratification V C . * Yes / 8 . ' Then < w pain and our pleasure botfe terrmnate at the sanme tkne V C . ' Yes / & * But Good and Evil , you said , do not / C . ¦ What then V S . A It folfows t that Good and Pleasant cannot be the sanre thing , nor Evil and
P ** n 4 il * Lpt us put th « argument in another vray . People are called good , frpin th * presence of g *« d in them , as they are called beautiful fro" ! tfc * pretefK * of beauty in therti : are they not ? C . 4 Certainly . 6 < . 1 Vm < U > noi call the foolkh m * the oowaHly , good ? You s »^ i tWnil . fbtt ths towmgeous md iMelligent were so / C , ' Undoubtedly . * An allutWn U tht reliiriout ce » m < M > iw in honour of Cwes , h ^ ld at Eleusif ^
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ilO Platos DMotues t tke Qorgias .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1834, page 810, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2639/page/64/
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