any value on other pleasures in comparison with the pleasure of knowing the truth, and in that pursuit abiding, ever learning, not so far indeed from the heaven of pleasure? Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them?
There can be no doubt of that, he replied.
Since, then, the pleasures of each class and the life of each are in dispute, and the question is not which life is more or less honorable, or better or worse, but which is the more pleasant or painless—how shall we know who speaks truly?
I cannot myself tell, he said.
Well, but what ought to be the criterion? Is any better than experience, and wisdom, and reason?
There cannot be a better, he said.
Then, I said, reflect. Of the three individuals, which has the greatest experience of all the pleasures which we enumerated? Has the lover of gain, in learning the nature of essential truth, greater experience of the pleasure of knowledge than the philosopher has of the pleasure of gain?
The philosopher, he replied, has greatly the advantage; for he has of necessity always known the taste of the other pleasures from his childhood upward: but the lover of gain in all his experience has not of necessity tasted—or, I should rather say, even had he desired, could hardly have tasted—the sweetness of learning and knowing truth.
Then the lover of wisdom has a great advantage over the lover of gain, for he has a double experience?
Yes, very great.
Again, has he greater experience of the pleasures of honor, or the lover of honor of the pleasures of wisdom?
Nay, he said, all three are honored in proportion as they attain their object; for the rich man and the brave man and the wise man alike have their crowd of admirers, and as they all receive honor they all have experience of the pleasures of honor; but the delight which is to be found in the knowledge of true being is known to the philosopher only.
His experience, then, will enable him to judge better than anyone?
Far better.
