But that which is neither was just now shown to be rest and not motion, and in a mean between them?
Yes.
How, then, can we be right in supposing that the absence of pain is pleasure, or that the absence of pleasure is pain?
Impossible.
This, then, is an appearance only, and not a reality; that is to say, the rest is pleasure at the moment and in comparison of what is painful, and painful in comparison of what is pleasant; but all these representations, when tried by the test of true pleasure, are not real, but a sort of imposition?
That is the inference.
Look at the other class of pleasures which have no antecedent pains and you will no longer suppose, as you perhaps may at present, that pleasure is only the cessation of pain, or pain of pleasure.
What are they, he said, and where shall I find them?
There are many of them: take as an example, the pleasures of smell, which are very great and have no antecedent pains; they come in a moment, and when they depart leave no pain behind them.
Most true, he said.
Let us not, then, be induced to believe that pure pleasure is the cessation of pain, or pain of pleasure.
No.
Still, the more numerous and violent pleasures which reach the soul through the body are generally of this sort—they are reliefs of pain.
That is true.
And the anticipations of future pleasures and pains are of a like nature?
Yes.
Shall I give you an illustration of them?
Let me hear.
You would allow, I said, that there is in nature an upper and lower and middle region?
I should.
And if a person were to go from the lower to the middle region, would he not imagine that he is going up; and he who is standing in the middle and sees whence he has come,
