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observed in every sort of way to dissever the soul from the body.

That is true.

Whereas, Simmias, the rest of the world are of opinion that a life

which has no bodily pleasures and no part in them is not worth having;

but that he who thinks nothing of bodily pleasures is almost as though

he were dead.

That is quite true.

What again shall we say of the actual acquirement of knowledge?-is

the body, if invited to share in the inquiry, a hinderer or a

helper? I mean to say, have sight and hearing any truth in them? Are

they not, as the poets are always telling us, inaccurate witnesses?

and yet, if even they are inaccurate and indistinct, what is to be

said of the other senses?-for you will allow that they are the best of


Certainly, he replied.

Then when does the soul attain truth?-for in attempting to

consider anything in company with the body she is obviously deceived.

Yes, that is true.

Then must not existence be revealed to her in thought, if at all?


And thought is best when the mind is gathered into herself and

none of these things trouble her-neither sounds nor sights nor pain

nor any pleasure-when she has as little as possible to do with the

body, and has no bodily sense or feeling, but is aspiring after being?

That is true.

And in this the philosopher dishonors the body; his soul runs away

from the body and desires to be alone and by herself?

That is true.

Well, but there is another thing, Simmias: Is there or is there

not an absolute justice?

Assuredly there is.

And an absolute beauty and absolute good?

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