r or of learning if they bring no money with the solid
advantages of gold and silver?

True, he said.

And the lover of honour--what will be his opinion? Will he not think
that the pleasure of riches is vulgar, while the pleasure of learning,
if it brings no distinction, is all smoke and nonsense to him?

Very true.

And are we to suppose, I said, that the philosopher sets any value on
other pleasures in comparison with the pleasure of knowing the truth,
and in that pursuit abiding, ever learning, not so far indeed from the
heaven of pleasure? Does he not call the other pleasures necessary,
under the idea that if there were no necessity for them, he would rather
not have them?

There can be no doubt of that, he replied.

Since, then, the pleasures of each class and the life of each are in
dispute, and the question is not which life is more or less honourable,
or better or worse, but which is the more pleasant or painless--how
shall we know who speaks truly?

I cannot myself tell, he said.

Well, but what ought to be the criterion? Is any better than experience
and wisdom and reason?

There cannot be a better, he said.

Then, I said, reflect. Of the three individuals, which has the greatest
experience of all the pleasures which we enumerated? Has the lover of
gain, in learning the nature of essential truth, greater experience of
the pleasure of knowledge than the philosopher has of the pleasure of
gain?

The philosopher, he replied, has greatly the advantage; for he has
of necessity always known the taste of the other pleasures from his
childhood upwards: but the lover of gain in all his experience has not
of necessity tasted--or, I should rather say, even had he desired, could
hardly have tasted--the sweetness of learning and knowing truth.

Then the lover of wisdom has a great advantage over the lover of gain,
for he has a double experience?

Yes, very great.

Again, has he greater experience of the pleasures of honour, or the
lover of honour of the pleasures of wisdom?

Nay, he said, all three are honoured in proportion as they attain their
object; for the rich man and the brave man and the wise man alike have
their crowd of admirers, and as they all receive honour they all have
experience of the pleasures of honour; but the delight which is to be
found in the knowledge of true being is known to the philosopher only.

His experience, then, will enable him to judge better than any one?

Far bette