Page:The Dialogues of Plato v. 1.djvu/215
Protagoras.
are good; and my question would imply that pleasure is a good in itself.
According to your favourite mode of speech, Socrates, 'let us reflect about this,' he said; and if the reflection is to the point, and the result proves that pleasure and good are really the same, then we will agree; but if not, then we will argue.
And would you wish to begin the enquiry? I said; or shall I begin?
You ought to take the lead, he said; for you are the author of the discussion.
Let Protagoras reveal to us his mind about knowledge. 352 May I employ an illustration? I said. Suppose some one who is enquiring into the health or some other bodily quality of another:—he looks at his face and at the tips of his fingers, and then he says, Uncover your chest and back to me that I may have a better view:—that is the sort of thing which I desire in this speculation. Having seen what your opinion is about good and pleasure, I am minded to say to you: Uncover your mind to me, Protagoras, and reveal your opinion about knowledge, that I may know whether you agree with the rest of the world. Now the rest of the world are of opinion that knowledge is a principle not of strength, or of rule, or of command: their notion is that a man may have knowledge, and yet that the knowledge which is in him may be overmastered by anger, or pleasure, or pain, or love, or perhaps by fear,—just as if knowledge were a slave, and might be dragged about anyhow. Now is that your view? or do you think that knowledge is a noble and commanding thing, which cannot be overcome, and will not allow a man, if he only knows the difference of good and evil, to do anything which is contrary to knowledge, but that wisdom will have strength to help him?
Is not knowledge the strongest of all things? Protagoras agrees, but the world will not agree about this and many other things I agree with you, Socrates, said Protagoras; and not only so, but I, above all other men, am bound to say that wisdom and knowledge are the highest of human things.
Good, I said, and true. But are you aware that the majority of the world are of another mind ; and that men are commonly supposed to know the things which are best, and not to do them when they might ? And most persons whom I have asked the reason of this have said that when men act contrary to knowledge they are overcome by pain, or pleasure,