kin to mind than
to pleasure? Thus pleasure is rejected and mind is rejected. And yet
there may be a life of mind, not human but divine, which conquers still.

But, if we are to pursue this argument further, we shall require some
new weapons; and by this, I mean a new classification of existence. (1)
There is a finite element of existence, and (2) an infinite, and (3) the
union of the two, and (4) the cause of the union. More may be added if
they are wanted, but at present we can do without them. And first of the
infinite or indefinite:--That is the class which is denoted by the terms
more or less, and is always in a state of comparison. All words or
ideas to which the words 'gently,' 'extremely,' and other comparative
expressions are applied, fall under this class. The infinite would be
no longer infinite, if limited or reduced to measure by number and
quantity. The opposite class is the limited or finite, and includes all
things which have number and quantity. And there is a third class of
generation into essence by the union of the finite and infinite, in
which the finite gives law to the infinite;--under this are comprehended
health, strength, temperate seasons, harmony, beauty, and the like. The
goddess of beauty saw the universal wantonness of all things, and gave
law and order to be the salvation of the soul. But no effect can be
generated without a cause, and therefore there must be a fourth class,
which is the cause of generation; for the cause or agent is not the same
as the patient or effect.

And now, having obtained our classes, we may determine in which our
conqueror life is to be placed: Clearly in the third or mixed class, in
which the finite gives law to the infinite. And in which is pleasure to
find a place? As clearly in the infinite or indefinite, which alone,
as Protarchus thinks (who seems to confuse the infinite with the
superlative), gives to pleasure the character of the absolute good. Yes,
retorts Socrates, and also to pain the character of absolute evil. And
therefore the infinite cannot be that which imparts to pleasure the
nature of the good. But where shall we place mind? That is a very
serious and awful question, which may be prefaced by another. Is mind
or chance the lord of the universe? All philosophers will say the first,
and yet, perhaps, they may be only magnifying themselves. And for this
reason I should like to consider the matter a little more deeply, even
though some lovers of d