y are so." "Nor can we expect to find temperance nor
modesty in a debauched person, since the actions of temperance and
debauchery are entirely opposite." "There is no doubt of it," said
Euthydemus. "I do not think neither," added Socrates, "that it is
possible to imagine anything that makes men neglect their duty more than
debauchery." "You say true." "Is there anything more pernicious to
man," said Socrates, "than that which robs him of his judgment, makes him
embrace and cherish things that are hurtful, avoid and neglect what is
profitable, and lead a life contrary to that of good men?" "There is
nothing," said Euthydemus. Socrates went on:--"And may we not ascribe
the contrary effects to temperance?" "Without doubt." "And is it not
likely to be true that the cause of the contrary effects is good?" "Most
certainly." "It follows, then, my dear Euthydemus," said Socrates, "that
temperance is a very good thing?" "Undoubtedly it is." "But have you
reflected," pursued Socrates, "that debauchery, which pretends to lead
men to pleasures, cannot conduct them thither, but deceives them, leaving
them in disappointment, satiety, and disgust? and have you considered
that temperance and sobriety alone give us the true taste of pleasures?
For it is the nature of debauchery not to endure hunger nor thirst, nor
the fatigue of being long awake, nor the vehement desires of love, which,
nevertheless, are the true dispositions to eat and drink with delight,
and to find an exquisite pleasure in the soft approaches of sleep, and in
the enjoyments of love. This is the reason that the intemperate find
less satisfaction in these actions, which are necessary and frequently
done. But temperance, which accustoms us to wait for the necessity, is
the only thing that makes us feel an extreme pleasure in these
occasions." "You are in the right," said Euthydemus. "It is this
virtue, too," said Socrates, "that puts men in a condition of bringing to
a state of perfection both the mind and the body, of rendering themselves
capable of well governing their families, of being serviceable to their
friends and their country, and of overcoming their enemies, which is not
only very agreeable on account of the advantages, but very desirable
likewise for the satisfaction that attends it. But the debauched know
none of this, for what share can they pretend to in virtuous actions,
they whose minds are wholly taken up in the pursuit of present
plea