Philebus

Name: Philebus
Author: Plato

Plato (428–347 BC)

Plato's Philebus in the Greek text edited by John Burnet, with Harold North Fowler's English translation.

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Section 14

Section 15

Section 16

Section 17

Section 18

Section 19

Section 20

Section 21

Section 22

Section 23

Section 24

Section 25

Section 26

Section 27

Section 28

Section 29

Section 30

Section 31

Section 32

Section 33

Section 34

Section 35

Section 36

Section 37

Section 38

Section 39

Section 40

Section 41

Section 42

Section 43

Section 44

Section 45

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Section 47

Section 48

Section 49

Section 50

Section 51

Section 52

Section 53

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Section 59

Soc. In saying that, did you bear in mind that the arts in general, and the men who devote themselves to them, make use of opinion and persistently investigate things which have to do with opinion? And even if they think they are studying nature, they are spending their lives in the study of the things of this world, the manner of their production, their action, and the forces to which they are subjected. Is not that true?

Pro. Yes, it is.

Soc. Such thinkers, then, toil to discover, not eternal verities, but transient productions of the present, the future, or the past?

Pro. Perfectly true.

Soc. And can we say that any of these things becomes certain, if tested by the touchstone of strictest truth, since none of them ever was, will be, or is in the same state?

Pro. Of course not.

Soc. How can we gain anything fixed whatsoever about things which have no fixedness whatsoever?

Pro. In no way, as it seems to me.

Soc. Then no mind or science which is occupied with them possesses the most perfect truth.

Pro. No, it naturally does not.

Soc. Then we must dismiss the thought of you and me and Gorgias and Philebus, and make this solemn declaration on the part of our argument.

Pro. What is the solemn declaration?

Soc. That fixed and pure and true and what we call unalloyed knowledge has to do with the things which are eternally the same without change or mixture, or with that which is most akin to them; and all other things are to be regarded as secondary and inferior.

Pro. Very true.

Soc. And of the names applied to such matters, it would be fairest to give the finest names to the finest things, would it not?

Pro. That is reasonable.

Soc. Are not mind, then, and wisdom the names which we should honor most?

Pro. Yes.

Soc. Then these names are applied most accurately and correctly to cases of contemplation of true being.

Pro. Certainly.

Soc. And these are precisely the names which I brought forward in the first place as parties to our suit.

Pro. Yes, of course they are, Socrates.

Soc. Very well. As to the mixture of wisdom and pleasure, if anyone were to say that we are like artisans, with the materials before us from which to create our work, the simile would be a good one.