ill probably throw light on our
present inquiry if you and I can agree about it:--Ought the philosopher
to care about the pleasures--if they are to be called pleasures--of
eating and drinking?

Certainly not, answered Simmias.

And what about the pleasures of love--should he care for them?

By no means.

And will he think much of the other ways of indulging the body, for
example, the acquisition of costly raiment, or sandals, or other
adornments of the body? Instead of caring about them, does he not rather
despise anything more than nature needs? What do you say?

I should say that the true philosopher would despise them.

Would you not say that he is entirely concerned with the soul and not
with the body? He would like, as far as he can, to get away from the
body and to turn to the soul.

Quite true.

In matters of this sort philosophers, above all other men, may be
observed in every sort of way to dissever the soul from the communion of
the body.

Very true.

Whereas, Simmias, the rest of the world are of opinion that to him who
has no sense of pleasure and no part in bodily pleasure, life is not
worth having; and that he who is indifferent about them is as good as
dead.

That is also true.

What again shall we say of the actual acquirement of knowledge?--is the
body, if invited to share in the enquiry, a hinderer or a helper? I mean
to say, have sight and hearing any truth in them? Are they not, as the
poets are always telling us, inaccurate witnesses? and yet, if even
they are inaccurate and indistinct, what is to be said of the other
senses?--for you will allow that they are the best of them?

Certainly, he replied.

Then when does the soul attain truth?--for in attempting to consider
anything in company with the body she is obviously deceived.

True.

Then must not true existence be revealed to her in thought, if at all?

Yes.

And thought is best when the mind is gathered into herself and none of
these things trouble her--neither sounds nor sights nor pain nor any
pleasure,--when she takes leave of the body, and has as little as
possible to do with it, when she has no bodily sense or desire, but is
aspiring after true being?

Certainly.

And in this the philosopher dishonours the body; his soul runs away from
his body and desires to be alone and by herself?

That is true.

Well, but there is another thing, Simmias: Is there or is there not an
absolute justice?

Assuredly there is