SOCRATES: But were you right? Shall we enquire into the truth of your opinion?
PROTARCHUS: I think that we should.
SOCRATES: Let us then put into more precise terms the question which has arisen about pleasure and opinion. Is there such a thing as opinion?
PROTARCHUS: Yes.
SOCRATES: And such a thing as pleasure?
PROTARCHUS: Yes.
SOCRATES: And an opinion must be of something?
PROTARCHUS: True.
SOCRATES: And a man must be pleased by something?
PROTARCHUS: Quite correct.
SOCRATES: And whether the opinion be right or wrong, makes no difference; it will still be an opinion?
PROTARCHUS: Certainly.
SOCRATES: And he who is pleased, whether he is rightly pleased or not, will always have a real feeling of pleasure?
PROTARCHUS: Yes; that is also quite true.
SOCRATES: Then, how can opinion be both true and false, and pleasure true only, although pleasure and opinion are both equally real?
PROTARCHUS: Yes; that is the question.
SOCRATES: You mean that opinion admits of truth and falsehood, and hence becomes not merely opinion, but opinion of a certain quality; and this is what you think should be examined?
PROTARCHUS: Yes.
SOCRATES: And further, even if we admit the existence of qualities in other objects, may not pleasure and pain be simple and devoid of quality?
PROTARCHUS: Clearly.
SOCRATES: But there is no difficulty in seeing that pleasure and pain as well as opinion have qualities, for they are great or small, and have various degrees of intensity; as was indeed said long ago by us.
PROTARCHUS: Quite true.
SOCRATES: And if badness attaches to any of them, Protarchus, then we should speak of a bad opinion or of a bad pleasure?
PROTARCHUS: Quite true, Socrates.
SOCRATES: And if rightness attaches to any of them, should we not speak of a right opinion or right pleasure; and in like manner of the reverse of rightness?
PROTARCHUS: Certainly.
SOCRATES: And if the thing opined be erroneous, might we not say that the opinion, being erroneous, is not right or rightly opined?
PROTARCHUS: Certainly.
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