isorder in the world should ridicule my attempt.

Now the elements earth, air, fire, water, exist in us, and they exist in
the cosmos; but they are purer and fairer in the cosmos than they are in
us, and they come to us from thence. And as we have a soul as well as a
body, in like manner the elements of the finite, the infinite, the union
of the two, and the cause, are found to exist in us. And if they, like
the elements, exist in us, and the three first exist in the world,
must not the fourth or cause which is the noblest of them, exist in the
world? And this cause is wisdom or mind, the royal mind of Zeus, who
is the king of all, as there are other gods who have other noble
attributes. Observe how well this agrees with the testimony of men of
old, who affirmed mind to be the ruler of the universe. And remember
that mind belongs to the class which we term the cause, and pleasure to
the infinite or indefinite class. We will examine the place and origin
of both.

What is the origin of pleasure? Her natural seat is the mixed class,
in which health and harmony were placed. Pain is the violation, and
pleasure the restoration of limit. There is a natural union of finite
and infinite, which in hunger, thirst, heat, cold, is impaired--this is
painful, but the return to nature, in which the elements are restored
to their normal proportions, is pleasant. Here is our first class of
pleasures. And another class of pleasures and pains are hopes and fears;
these are in the mind only. And inasmuch as the pleasures are unalloyed
by pains and the pains by pleasures, the examination of them may show
us whether all pleasure is to be desired, or whether this entire
desirableness is not rather the attribute of another class. But if
pleasures and pains consist in the violation and restoration of limit,
may there not be a neutral state, in which there is neither dissolution
nor restoration? That is a further question, and admitting, as we must,
the possibility of such a state, there seems to be no reason why
the life of wisdom should not exist in this neutral state, which is,
moreover, the state of the gods, who cannot, without indecency, be
supposed to feel either joy or sorrow.

The second class of pleasures involves memory. There are affections
which are extinguished before they reach the soul, and of these there
is no consciousness, and therefore no memory. And there are affections
which the body and soul feel together, and this feelin