Plato PHAEDRUS by Giovanni C. Lorusso (a little bit literal, a whole lot not)
The Dialogue is organized around the presentation of three speeches:
Phaedr. Listen. You know how matters stand with me; and how, as I conceive, this affair may be arranged for the advantage of both of us. And I maintain that I ought not to fail in my suit, because I am not your lover: for lovers repent of the kindnesses which they have shown when their passion ceases, but to the non-lovers who are free and not under any compulsion, no time of repentance ever comes; for they confer their benefits according to the measure of their ability, in the way which is most conducive to their own interest. Then again, lovers consider how by reason of their love they have neglected their own concerns and rendered service to others: and when to these benefits conferred they add on the troubles which they have endured, they think that they have long ago made to the beloved a very ample return. But the non-lover has no such tormenting recollections; he has never neglected his affairs or quarrelled with his relations; he has no troubles to add up or excuse to invent; and being well rid of all these evils, why should he not freely do what will gratify the beloved?
Soc. "All good counsel begins in the same way; a man should know what he is advising about, or his counsel will all come to nought. But people imagine that they know about the nature of things, when they don't know about them, and, not having come to an understanding at first because they think that they know, they end, as might be expected, in contradicting one another and themselves. Now you and I must not be guilty of this fundamental error which we condemn in others; but as our question is whether the lover or non-lover is to be preferred, let us first of all agree in defining the nature and power of love, and then, keeping our eyes upon the definition and to this appealing, let us further enquire whether love brings advantage or disadvantage.
Soc. I might tell of many other noble deeds which have sprung from inspired madness. And therefore, let no one frighten or flutter us by saying that the temperate friend is to be chosen rather than the inspired, but let him further show that love is not sent by the gods for any good to lover or beloved; if he can do so we will allow him to carry off the palm. And we, on our part, will prove in answer to him that the madness of love is the greatest of heaven's blessings, and the proof shall be one which the wise will receive, and the witling disbelieve. But first of all, let us view the affections and actions of the soul divine and human, and try to ascertain the truth about them. The beginning of our proof is as follows:-