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Untitled Article
thdse whteh jure hurtful ? $ C . •• Yes / S .- 'Bp beneficial , you Vxfean ( hose Mrinfth- aTe fcaasas of some good ; by hurtful ,. thote whichi * & causes of ftvik'' O . * -1 do / S . * For instance , aft to < the bodily pleasures of esLting-and > dHnkmg r if some' of these produce in { tie body health or at ¥ efagth or sovne oilier good bodily quality , these : are good , but those which produce the contraries of these effects are bad / i • ^ Certainly . '
S . ' Ataong pains , likewise * there are « omfe good and * rth « # a bad , in the feame manner , ' C . c Undoubtedly / c S . * Then we ought 'to choose the good pleasures and pains , and avoid'the bad ?* C ; ** Clearly . ' S . ' ¦ For it was agreed between Polu * and me , that Good was the end of all our adiions ; and that all other things were done for the Bake of Good , not Good for the sake of other things ' . Do you agree in this V € , I do / S . * Then the pleasant ought to be done for the sake of Good , » ot Good
for the sake of the pleasant * C . Certainly / S . * Now , are all of us capable of distinguishing those pleasant things which ate good , from those which are bad ; or is any art requisite for that purpose ?* C . « An art fe requisite . ' 8 . ' Let us then call to mind what I said to Polus and Gorgias . I said , that there are some pursuits which have only pleasure in view , knowing nothing of good and evil , and others which know what is good and what is evil : cookery ( which is a skill , and not an art ) I placed in the first class ; the art of medicine , in the second * . And do
not think it allowable to sport with me , and to answer whatever conies into your head , differently from what you think ; nor , on the other hand , consider me to be in sport . For we are on a subject which even the tnost unthinking person would consider as the most serious of all subjects , viz . In what manner we ought to live ; whether in the manner to which you exhort me , practising rhetoric , and occupying ourselves with public affairs , or in the opposite mamner of life , according to philosophy ; and in what respect this mode of life differs from the other .
' It is perhaps best to go on as I began , and attempt to discriminate the two modes of life from each other , and determine whether they are different , and in what respect , and which of them should be adopted You do not , perhaps , yet know what I mean . * C •! do not . * 8 . Twill be more perspicuous We have agreed , have we not , that Pleasant and Good are not one thing but two things , and that there is a certain method for the acquisition of each . ' C . * We have / 8 . * Now then
tell me whether you agree in what I said to our two friends . I said that cookery is only a kind of skill , but that medicine is an art : because medicine has considered the nature of the thing which it aims at producing , and the causes of the operations which it enjoin ** andean render an account of them ; but cookery has not considered the nature or the causes of Pleasure , which is its sole end , but goes to work emp irically and unscientifically , & msre uncalculating routine , the mere memory of that
what ha * often happened . Consider then , first , whether you think thjs is true * and that there are also with respect to the mind two methods similar to ttie « e ; one kind which are arts , and have some forethought ^ what i * best for the mind , another kind which disregard this * and consider only the pleasures of the mind , and the means of producing them , never tenliderintfjor caring for the difference between a better p leasure and ' a Worse , This * Whether it relates to the body , to the mind , or to any thingetoe , IcftlJ adulation , provided it considers only pleasure , without regarding good or evil * Do you concur in thia V C . i do uoU
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812 ' Plato's Dialogues f ihe Qargias .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1834, page 812, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2639/page/66/
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