user12965: I ask the above because Socrates in the Republic has proven that the cessation of suffering is a quietude of the mind, an illusion or a jugglery not real. What we should we aim according to him is not the end of suffering which is a quietude, but true Joy.
Quoted below is form the Republic ... ( i have added [mind] next to Soul to ease the reading for those who detest the idea of the soul; i think, the soul in Socratic tradition is akin to mind in Buddist ideas, but that in itself is a long discussion ..) 


Say, then, is not pleasure opposed to pain? 
True.  And there is a neutral state which is neither pleasure nor
  pain? 
There is. 
A state which is intermediate, and a sort of repose of the [mind] soul about
  either --that is what you mean? 
Yes. 
You remember what people say when they are sick? 
What do they say? 
That after all nothing is pleasanter than health. But then they never
  knew this to be the greatest of pleasures until they were ill. 
Yes, I know, he said. 
And when persons are suffering from acute pain, you must. have heard
  them say that there is nothing pleasanter than to get rid of their
  pain? 
I have. 
And there are many other cases of suffering in which the mere rest and
  cessation of pain, and not any positive enjoyment, is extolled by them
  as the greatest pleasure? 
Yes, he said; at the time they are pleased and well content to be at
  rest. 
Again, when pleasure ceases, that sort of rest or cessation will be
  painful? 
Doubtless, he said. 
Then the intermediate state of rest will be pleasure and will also be
  pain? 
So it would seem. 
But can that which is neither become both? 
I should say not. 
And both pleasure and pain are motions of the [mind] soul, are they not? 
  Yes. 
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 [mind] 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, would imagine that he is already
  in the upper region, if he has never seen the true upper world? 
To be sure, he said; how can he think otherwise? 
But if he were taken back again he would imagine, and truly imagine,
  that he was descending? 
No doubt. 
All that would arise out of his ignorance of the true upper and middle
  and lower regions? 
Yes. 
Then can you wonder that persons who are inexperienced in the truth,
  as they have wrong ideas about many other things, should also have
  wrong ideas about pleasure and pain and the intermediate state; so
  that when they are only being drawn towards the painful they feel pain
  and think the pain which they experience to be real, and in like
  manner, when drawn away from pain to the neutral or intermediate
  state, they firmly believe that they have reached the goal of satiety
  and pleasure; they, not knowing pleasure, err in contrasting pain with
  the absence of pain. which is like contrasting black with grey instead
  of white --can you wonder, I say, at this?
No, indeed; I should be much more disposed to wonder at the opposite. 
  ....


user12996: Let my person bring a Sutta and a simile into here:

1. Noble Truth:


Whoever sees
          pleasure as stress,
  sees    pain as an arrow,
  sees    peaceful neither-pleasure-nor-pain
          as inconstant:
      he is a monk
      who's seen rightly.
      From that he is there set free.
          A master of direct knowing,
              at peace,
          he is a sage
gone beyond bonds.
iti 53


The second and third:


Carrying a Rock
"Letting go" actually means this: It's as if we're carrying a heavy rock. As we carry it, we feel weighed down but we don't know what to do with it, so we keep on carrying it. As soon as someone tells us to throw it away, we think, "Eh? If I throw it away, I won't have anything left." So we keep on carrying it. We aren't willing to throw it away.
Even if someone tells us, "Come on. Throw it away. It'll be good like this, and you'll benefit like that," we're still not willing to throw it away because we're afraid we won't have anything left. So we keep on carrying it until we're so thoroughly weak and tired that we can't carry it anymore. That's when we let it go.
Only when we let it go do we understand letting go. We feel at ease. And we can sense within ourselves how heavy it felt to carry the rock. But while we were carrying it, we didn't know at all how useful letting go could be.


The fourth Noble Truth

[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]

user12753: Cessation of suffering is a source of joy by itself

Ud 2.10
[The Buddha:] "Is it true, Bhaddiya that, on going to a
forest, to the foot of a tree, or to an empty dwelling, you repeatedly
exclaim, 'What bliss! What bliss!'?"
[Ven. Bhaddiya:] "Yes, lord."
"What meaning do you have in mind that you repeatedly exclaim, 'What
bliss! What bliss!'?"
"Before, when I was a householder, maintaining the bliss of kingship,
I had guards posted within and without the royal apartments, within
and without the city, within and without the countryside. But even
though I was thus guarded, thus protected, I dwelled in fear —
agitated, distrustful, and afraid. But now, on going alone to a
forest, to the foot of a tree, or to an empty dwelling, I dwell
without fear, unagitated, confident, and unafraid — unconcerned,
unruffled, my wants satisfied, with my mind like a wild deer. This is
the meaning I have in mind that I repeatedly exclaim, 'What bliss!
What bliss!'"


12965: <p>I ask the above because Socrates in the Republic has proven that the cessation of suffering is a quietude of the mind, an illusion or a jugglery not real. What we should we aim according to him is not the end of suffering which is a quietude, but true Joy.</p>

<p>Quoted below is form the Republic ... <em>( i have added [mind] next to Soul to ease the reading for those who detest the idea of the soul; i think, the soul in Socratic tradition is akin to mind in Buddist ideas, but that in itself is a long discussion ..)</em> </p>

<hr>

<blockquote>
  <p>Say, then, is not pleasure opposed to pain? </p>
  
  <p>True.  And there is a neutral state which is neither pleasure nor
  pain? </p>
  
  <p>There is. </p>
  
  <p>A state which is intermediate, and a sort of repose of the [mind] soul about
  either --that is what you mean? </p>
  
  <p>Yes. </p>
  
  <p>You remember what people say when they are sick? </p>
  
  <p>What do they say? </p>
  
  <p>That after all nothing is pleasanter than health. But then they never
  knew this to be the greatest of pleasures until they were ill. </p>
  
  <p>Yes, I know, he said. </p>
  
  <p>And when persons are suffering from acute pain, you must. have heard
  them say that there is nothing pleasanter than to get rid of their
  pain? </p>
  
  <p>I have. </p>
  
  <p>And there are many other cases of suffering in which the mere rest and
  cessation of pain, and not any positive enjoyment, is extolled by them
  as the greatest pleasure? </p>
  
  <p>Yes, he said; at the time they are pleased and well content to be at
  rest. </p>
  
  <p>Again, when pleasure ceases, that sort of rest or cessation will be
  painful? </p>
  
  <p>Doubtless, he said. </p>
  
  <p>Then the intermediate state of rest will be pleasure and will also be
  pain? </p>
  
  <p>So it would seem. </p>
  
  <p>But can that which is neither become both? </p>
  
  <p>I should say not. </p>
  
  <p>And both pleasure and pain are motions of the [mind] soul, are they not? 
  Yes. </p>
  
  <p>But that which is neither was just now shown to be rest and not
  motion, and in a mean between them? </p>
  
  <p>Yes. </p>
  
  <p>How, then, can we be right in supposing that the absence of pain is
  pleasure, or that the absence of pleasure is pain? </p>
  
  <p>Impossible. </p>
  
  <p>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? </p>
  
  <p>That is the inference. </p>
  
  <p>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. </p>
  
  <p>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. </p>
  
  <p>Most true, he said. </p>
  
  <p>Let us not, then, be induced to believe that pure pleasure is the
  cessation of pain, or pain of pleasure. </p>
  
  <p>No. </p>
  
  <p>Still, the more numerous and violent pleasures which reach the [mind] soul
  through the body are generally of this sort --they are reliefs of
  pain. </p>
  
  <p>That is true. </p>
  
  <p>And the anticipations of future pleasures and pains are of a like
  nature? </p>
  
  <p>Yes. </p>
  
  <p>Shall I give you an illustration of them? </p>
  
  <p>Let me hear. </p>
  
  <p>You would allow, I said, that there is in nature an upper and lower
  and middle region? </p>
  
  <p>I should. </p>
  
  <p>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, would imagine that he is already
  in the upper region, if he has never seen the true upper world? </p>
  
  <p>To be sure, he said; how can he think otherwise? </p>
  
  <p>But if he were taken back again he would imagine, and truly imagine,
  that he was descending? </p>
  
  <p>No doubt. </p>
  
  <p>All that would arise out of his ignorance of the true upper and middle
  and lower regions? </p>
  
  <p>Yes. </p>
  
  <p>Then can you wonder that persons who are inexperienced in the truth,
  as they have wrong ideas about many other things, should also have
  wrong ideas about pleasure and pain and the intermediate state; so
  that when they are only being drawn towards the painful they feel pain
  and think the pain which they experience to be real, and in like
  manner, when drawn away from pain to the neutral or intermediate
  state, they firmly believe that they have reached the goal of satiety
  and pleasure; they, not knowing pleasure, err in contrasting pain with
  the absence of pain. which is like contrasting black with grey instead
  of white --can you wonder, I say, at this?</p>
  
  <p>No, indeed; I should be much more disposed to wonder at the opposite. 
  ....</p>
</blockquote>
 12996: <p>Let my person bring a Sutta and a simile into here:</p>

<ul>
<li><a href="http://zugangzureinsicht.org/html/ptf/dhamma/sacca/sacca1/index_en.html" rel="nofollow noreferrer">1. Noble Truth</a>:</li>
</ul>

<blockquote>
  <p><code>Whoever sees
          pleasure as stress,
  sees    pain as an arrow,
  sees    peaceful neither-pleasure-nor-pain
          as inconstant:
      he is a monk
      who's seen rightly.
      From that he is there set free.
          A master of direct knowing,
              at peace,
          he is a sage</code></p>
  
  <p><strong>gone beyond bonds.</strong></p>
  
  <p><a href="http://www.zugangzureinsicht.org/html/tipitaka/kn/iti/iti.3.050-099.than_en.html#iti-053" rel="nofollow noreferrer">iti 53</a></p>
</blockquote>

<ul>
<li>The <a href="http://zugangzureinsicht.org/html/ptf/dhamma/sacca/sacca2/index_en.html" rel="nofollow noreferrer">second</a> and <a href="http://zugangzureinsicht.org/html/ptf/dhamma/sacca/sacca3/index_en.html" rel="nofollow noreferrer">third</a>:</li>
</ul>

<blockquote>
  <p><strong><a href="http://www.zugangzureinsicht.org/html/lib/thai/chah/insimpleterms_en.html" rel="nofollow noreferrer">Carrying a Rock</a></strong></p>
  
  <p>"Letting go" actually means this: It's as if we're carrying a heavy rock. As we carry it, we feel weighed down but we don't know what to do with it, so we keep on carrying it. As soon as someone tells us to throw it away, we think, "Eh? If I throw it away, I won't have anything left." So we keep on carrying it. We aren't willing to throw it away.</p>
  
  <p>Even if someone tells us, "Come on. Throw it away. It'll be good like this, and you'll benefit like that," we're still not willing to throw it away because we're afraid we won't have anything left. So we keep on carrying it until we're so thoroughly weak and tired that we can't carry it anymore. That's when we let it go.</p>
  
  <p>Only when we let it go do we understand letting go. We feel at ease. And we can sense within ourselves how heavy it felt to carry the rock. But while we were carrying it, we didn't know at all how useful letting go could be.</p>
</blockquote>

<ul>
<li><a href="http://zugangzureinsicht.org/html/ptf/dhamma/sacca/sacca4/index_en.html" rel="nofollow noreferrer">The fourth Noble Truth</a></li>
</ul>

<p><em>[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]</em></p>
 12753: <p>Cessation of suffering is a source of joy by itself</p>
<blockquote>
<p><a href="https://www.accesstoinsight.org/tipitaka/kn/ud/ud.2.10.than.html" rel="nofollow noreferrer">Ud 2.10</a></p>
<p>[The Buddha:] &quot;Is it true, Bhaddiya that, on going to a
forest, to the foot of a tree, or to an empty dwelling, you repeatedly
exclaim, 'What bliss! What bliss!'?&quot;</p>
<p>[Ven. Bhaddiya:] &quot;Yes, lord.&quot;</p>
<p>&quot;What meaning do you have in mind that you repeatedly exclaim, 'What
bliss! What bliss!'?&quot;</p>
<p>&quot;Before, when I was a householder, maintaining the bliss of kingship,
I had guards posted within and without the royal apartments, within
and without the city, within and without the countryside. But even
though I was thus guarded, thus protected, I dwelled in fear —
agitated, distrustful, and afraid. But now, on going alone to a
forest, to the foot of a tree, or to an empty dwelling, I dwell
without fear, unagitated, confident, and unafraid — unconcerned,
unruffled, my wants satisfied, with my mind like a wild deer. This is
the meaning I have in mind that I repeatedly exclaim, 'What bliss!
What bliss!'&quot;</p>
</blockquote>
