ed in discussing
the generation and whole complexion of pleasure. At the outset we must
determine the nature and seat of desire.

PROTARCHUS: Ay; let us enquire into that, for we shall lose nothing.

SOCRATES: Nay, Protarchus, we shall surely lose the puzzle if we find
the answer.

PROTARCHUS: A fair retort; but let us proceed.

SOCRATES: Did we not place hunger, thirst, and the like, in the class of
desires?

PROTARCHUS: Certainly.

SOCRATES: And yet they are very different; what common nature have we in
view when we call them by a single name?

PROTARCHUS: By heavens, Socrates, that is a question which is not easily
answered; but it must be answered.

SOCRATES: Then let us go back to our examples.

PROTARCHUS: Where shall we begin?

SOCRATES: Do we mean anything when we say 'a man thirsts'?

PROTARCHUS: Yes.

SOCRATES: We mean to say that he 'is empty'?

PROTARCHUS: Of course.

SOCRATES: And is not thirst desire?

PROTARCHUS: Yes, of drink.

SOCRATES: Would you say of drink, or of replenishment with drink?

PROTARCHUS: I should say, of replenishment with drink.

SOCRATES: Then he who is empty desires, as would appear, the opposite of
what he experiences; for he is empty and desires to be full?

PROTARCHUS: Clearly so.

SOCRATES: But how can a man who is empty for the first time, attain
either by perception or memory to any apprehension of replenishment, of
which he has no present or past experience?

PROTARCHUS: Impossible.

SOCRATES: And yet he who desires, surely desires something?

PROTARCHUS: Of course.

SOCRATES: He does not desire that which he experiences, for
he experiences thirst, and thirst is emptiness; but he desires
replenishment?

PROTARCHUS: True.

SOCRATES: Then there must be something in the thirsty man which in some
way apprehends replenishment?

PROTARCHUS: There must.

SOCRATES: And that cannot be the body, for the body is supposed to be
emptied?

PROTARCHUS: Yes.

SOCRATES: The only remaining alternative is that the soul apprehends the
replenishment by the help of memory; as is obvious, for what other way
can there be?

PROTARCHUS: I cannot imagine any other.

SOCRATES: But do you see the consequence?

PROTARCHUS: What is it?

SOCRATES: That there is no such thing as desire of the body.

PROTARCHUS: Why so?

SOCRATES: Why, because the argument shows that the endeavour of every
animal is to the reverse of his bodily state.

PROTARCHUS: Yes.

SO