Desire

Socrates: Surely, then, we have been discussing the faculties of the soul for this purpose.

Protarchus: For what purpose?

Socrates: So that we can understand as clearly as we are possibly able what the pleasure of the soul is when separated from the body, and at the same time, understand what desire is. For, the nature of both of these becomes apparent in some measure by demonstrating the nature of memory and of recollection. 

Protarchus: Let us now explain, O Socrates, having perceived the nature of these faculties, what can be discovered.

Socrates: In addressing the origin of pleasure and the various forms she assumes, I believe we will have to consider many different things. However, before we embark on this subject matter, we should first think about what on earth is the origin and nature of desire.

Protarchus: Let us indeed because we must not leave anything behind.

Socrates: We shall leave behind one thing, O Protarchus, once we have discovered the object of our search! We shall lose our unsureness about these matters.

Protarchus: You are right in your response. Let us continue.

Socrates: Did we not say that hunger, thirst and many other things of similar nature are definitely desires?

Protarchus: Without question.

Socrates: What is the same element within all of these things that allows us to call them by one name, although at the same time they are greatly different?

Protarchus: By Zeus, O Socrates, it is not that easy to say, but an answer must be provided.

Socrates: Let selves resume again from the place where we began.

Protarchus: From where exactly?

Socrates: Do we often speak of thirst?

Protarchus: Yes, we do.

Socrates: Are we referring to a type of emptiness?

Protarchus: Definitely.

Socrates: Is thirst a desire?

Protarchus: Yes, it is.

Socrates: Is it the desire for a drink?

Protarchus: Yes, for a drink.

Socrates: Of being refilled by a drink, is it not?

Protarchus: This is so.

Socrates:  Then, whoever amongst us is empty desires to be in the opposite position to that which they find themselves. For, while a person is empty, they long to be refilled.

Protarchus: Clearly so.

Socrates: Well then, is it possible that someone who has been empty since the beginning of their life should be able to perceive what it is to be full, either by sense or recollection, even though they have neither experienced it at the present time nor ever experienced it in the past? 

Protarchus: How is it possible?

Socrates: We say that a person who desires has a desire for something.

Protarchus: Without a doubt.

Socrates: Now, this person does not desire to be in their present condition because they suffer from thirst, which is an emptiness. But, this person desires to be full.

Protarchus: True.

Socrates: Therefore, there is something within this individual who is thirsty that must understand what it is to be full.

Protarchus: Of necessity it must.

Socrates: Surely, it would be impossible for this to be the individual's body because a person's body is supposed to be empty.

Protarchus: Correct

Socrates: Surely then, the only possibility is that the soul understands what it is to be full in her memory?

Protarchus: Clearly.

Socrates: For, by what other means could a soul have such understanding?

Protarchus: By no other.

Socrates:  Behold us now. Do we understand the consequences of this reasoning?

Protarchus: What consequences?

Socrates: Our reasoning shows that the origin of desire is not in the body.

Protarchus: How is this?

Socrates: Because it demonstrates that the purpose of every living being is to strive to be in a condition that is opposite to the feelings of the body.

Protarchus: It demonstrates this.

Socrates: And the instinct that leads us towards the opposite reveals the existence of a memory that is opposite to the present feelings and affections.

Protarchus: This is clear.

Socrates: Reasoning proves that it is memory that leads us towards the objects of our desire, and at the same time, it shows us that instinct, desire, and the leading principle in every living being are from the soul.

Protarchus: Absolutely.

Socrates: Reasoning concludes that the body does not suffer hunger or thirst or is affected by any other kind of desire.

Protarchus: Most true.

Plato, The Philebus

For readers seeking to follow this part of Socrates' thought process regarding the greater good of the human being, the fragments should be read in the following order:

Pleasure I & II, 

Infinity & Bound I & II, 

Memory, 

Desire, 

Opinion I & II, 

Pleasure III.

Note from the editor of Classical Philosophy