Pro. Very true. Soc. And when the pleasure is the predominant element in the mixture, the slight tincture of pain tickles a man and makes him mildly impatient, or again an excessive proportion of pleasure excites him and sometimes even makes him leap for joy; it produces in him all sorts of colors, attitudes, and paintings, and even causes great amazement and foolish shouting, does it not? Pro. Certainly. Soc. And it makes him say of himself, and others say of him, that he is pleased to death with these delights, and the more unrestrained and foolish he is, the more he always gives himself up to the pursuit of these pleasures; he calls them the greatest of all things and counts that man the happiest who lives most entirely in the enjoyment of them. Pro. Socrates, you have described admirably what happens
 in the case of most people. Soc. That may be, Protarchus, so far as concerns purely bodily pleasures in which internal and external sensations unite; but concerning the pleasures in which the soul and the body contribute opposite elements, each adding pain or pleasure to the other’s pleasure or pain, so that both unite in a single mixture—concerning these I said before that when a man is empty he desires to be filled, and rejoices in his expectation, but is pained by his emptiness, and now I add, what I did not say at that time, that in all these cases, which are innumerable,

 of opposition between soul and body, there is one single mixture of pain and pleasure. Pro. I believe you are quite right. Soc. One further mixture of pain and pleasure is left. Pro. What is it? Soc. That mixture of its own feelings which we said the soul often experiences. Pro. And what do we call this? Soc. Do you not regard anger, fear, yearning, mourning, love, jealousy, envy, and the like as pains of the soul and the soul only? Pro. I do.