by Plato (380 B.C.)
[Plato. Gorgias. Translated by Benjamin Jowett. Project Gutenberg. 5 October 2008. 481b–508c. http://www.gutenberg.org/files/1672/1672-h/1672-h.htm (Accessed 8 June 2010). In the Public Domain.]
SOCRATES: O Callicles, if there were not some community of feelings among mankind, however varying in different persons—I mean to say, if every man’s feelings were peculiar to himself and were not shared by the rest of his species—I do not see how we could ever communicate our impressions to one another. I make this remark because I perceive that you and I have a common feeling. For we are lovers both, and both of us have two loves apiece:—I am the lover of Alcibiades, the son of Cleinias, and of philosophy; and you of the Athenian Demus, and of Demus the son of Pyrilampes. Now, I observe that you, with all your cleverness, do not venture to contradict your favourite in any word or opinion of his; but as he changes you change, backwards and forwards. When the Athenian Demus denies anything that you are saying in the assembly, you go over to his opinion; and you do the same with Demus, the fair young son of Pyrilampes. For you have not the power to resist the words and ideas of your loves; and if a person were to express surprise at the strangeness of what you say from time to time when under their influence, you would probably reply to him, if you were honest, that you cannot help saying what your loves say unless they are prevented; and that you can only be silent when they are. Now you must understand that my words are an echo too, and therefore you need not wonder at me; but if you want to silence me, silence philosophy, who is my love, for she is always telling me what I am now telling you, my friend; neither is she capricious like my other love, for the son of Cleinias says one thing to-day and another thing to-morrow, but philosophy is always true. She is the teacher at whose words you are now wondering, and you have heard her yourself. Her you must refute, and either show, as I was saying, that to do injustice and to escape punishment is not the worst of all evils; or, if you leave her word unrefuted, by the dog the god of Egypt, I declare, O Callicles, that Callicles will never be at one with himself, but that his whole life will be a discord. And yet, my friend, I would rather that my lyre should be inharmonious, and that there should be no music in the chorus which I provided; aye, or that the whole world should be at odds with me, and oppose me, rather than that I myself should be at odds with myself, and contradict myself.
CALLICLES: O Socrates, you are a regular declaimer, and seem to be running riot in the argument. And now you are declaiming in this way because Polus has fallen into the same error himself of which he accused Gorgias:—for he said that when Gorgias was asked by you, whether, if some one came to him who wanted to learn rhetoric, and did not know justice, he would teach him justice, Gorgias in his modesty replied that he would, because he thought that mankind in general would be displeased if he answered “No”; and then in consequence of this admission, Gorgias was compelled to contradict himself, that being just the sort of thing in which you delight. Whereupon Polus laughed at you deservedly, as I think; but now he has himself fallen into the same trap. I cannot say very much for his wit when he conceded to you that to do is more dishonourable than to suffer injustice, for this was the admission which led to his being entangled by you; and because he was too modest to say what he thought, he had his mouth stopped. For the truth is, Socrates, that you, who pretend to be engaged in the pursuit of truth, are appealing now to the popular and vulgar notions of right, which are not natural, but only conventional. Convention and nature are generally at variance with one another: and hence, if a person is too modest to say what he thinks, he is compelled to contradict himself; and you, in your ingenuity perceiving the advantage to be thereby gained, slyly ask of him who is arguing conventionally a question which is to be determined by the rule of nature; and if he is talking of the rule of nature, you slip away to custom: as, for instance, you did in this very discussion about doing and suffering injustice. When Polus was speaking of the conventionally dishonourable, you assailed him from the point of view of nature; for by the rule of nature, to suffer injustice is the greater disgrace because the greater evil; but conventionally, to do evil is the more disgraceful. For the suffering of injustice is not the part of a man, but of a slave, who indeed had better die than live; since when he is wronged and trampled upon, he is unable to help himself, or any other about whom he cares. The reason, as I conceive, is that the makers of laws are the majority who are weak; and they make laws and distribute praises and censures with a view to themselves and to their own interests; and they terrify the stronger sort of men, and those who are able to get the better of them, in order that they may not get the better of them; and they say, that dishonesty is shameful and unjust; meaning, by the word injustice, the desire of a man to have more than his neighbours; for knowing their own inferiority, I suspect that they are too glad of equality. And therefore the endeavour to have more than the many, is conventionally said to be shameful and unjust, and is called injustice (compare Republic), whereas nature herself intimates that it is just for the better to have more than the worse, the more powerful than the weaker; and in many ways she shows, among men as well as among animals, and indeed among whole cities and races, that justice consists in the superior ruling over and having more than the inferior. For on what principle of justice did Xerxes invade Hellas, or his father the Scythians? (not to speak of numberless other examples). Nay, but these are the men who act according to nature; yes, by Heaven, and according to the law of nature: not, perhaps, according to that artificial law, which we invent and impose upon our fellows, of whom we take the best and strongest from their youth upwards, and tame them like young lions,—charming them with the sound of the voice, and saying to them, that with equality they must be content, and that the equal is the honourable and the just. But if there were a man who had sufficient force, he would shake off and break through, and escape from all this; he would trample under foot all our formulas and spells and charms, and all our laws which are against nature: the slave would rise in rebellion and be lord over us, and the light of natural justice would shine forth. And this I take to be the sentiment of Pindar, when he says in his poem, that
“Law is the king of all, of mortals as well as of immortals;”
this, as he says,
“Makes might to be right, doing violence with highest hand; as I infer from the deeds of Heracles, for without buying them—” (Pindar, Fragmenta Incerta 151 (Bockh).)
I do not remember the exact words, but the meaning is, that without buying them, and without their being given to him, he carried off the oxen of Geryon, according to the law of natural right, and that the oxen and other possessions of the weaker and inferior properly belong to the stronger and superior. And this is true, as you may ascertain, if you will leave philosophy and go on to higher things: for philosophy, Socrates, if pursued in moderation and at the proper age, is an elegant accomplishment, but too much philosophy is the ruin of human life. Even if a man has good parts, still, if he carries philosophy into later life, he is necessarily ignorant of all those things which a gentleman and a person of honour ought to know; he is inexperienced in the laws of the State, and in the language which ought to be used in the dealings of man with man, whether private or public, and utterly ignorant of the pleasures and desires of mankind and of human character in general. And people of this sort, when they betake themselves to politics or business, are as ridiculous as I imagine the politicians to be, when they make their appearance in the arena of philosophy. For, as Euripides says,
“Every man shines in that and pursues that, and devotes the greatest portion of the day to that in which he most excels,” (Antiope, fragment 20 (Dindorf).)
but anything in which he is inferior, he avoids and depreciates, and praises the opposite from partiality to himself, and because he thinks that he will thus praise himself. The true principle is to unite them. Philosophy, as a part of education, is an excellent thing, and there is no disgrace to a man while he is young in pursuing such a study; but when he is more advanced in years, the thing becomes ridiculous, and I feel towards philosophers as I do towards those who lisp and imitate children. For I love to see a little child, who is not of an age to speak plainly, lisping at his play; there is an appearance of grace and freedom in his utterance, which is natural to his childish years. But when I hear some small creature carefully articulating its words, I am offended; the sound is disagreeable, and has to my ears the twang of slavery. So when I hear a man lisping, or see him playing like a child, his behaviour appears to me ridiculous and unmanly and worthy of stripes. And I have the same feeling about students of philosophy; when I see a youth thus engaged,—the study appears to me to be in character, and becoming a man of liberal education, and him who neglects philosophy I regard as an inferior man, who will never aspire to anything great or noble. But if I see him continuing the study in later life, and not leaving off, I should like to beat him, Socrates; for, as I was saying, such a one, even though he have good natural parts, becomes effeminate. He flies from the busy centre and the market-place, in which, as the poet says, men become distinguished; he creeps into a corner for the rest of his life, and talks in a whisper with three or four admiring youths, but never speaks out like a freeman in a satisfactory manner. Now I, Socrates, am very well inclined towards you, and my feeling may be compared with that of Zethus towards Amphion, in the play of Euripides, whom I was mentioning just now: for I am disposed to say to you much what Zethus said to his brother, that you, Socrates, are careless about the things of which you ought to be careful; and that you
“Who have a soul so noble, are remarkable for a puerile exterior; Neither in a court of justice could you state a case, or give any reason or proof, Or offer valiant counsel on another’s behalf.”
And you must not be offended, my dear Socrates, for I am speaking out of good-will towards you, if I ask whether you are not ashamed of being thus defenseless; which I affirm to be the condition not of you only but of all those who will carry the study of philosophy too far. For suppose that some one were to take you, or any one of your sort, off to prison, declaring that you had done wrong when you had done no wrong, you must allow that you would not know what to do:—there you would stand giddy and gaping, and not having a word to say; and when you went up before the Court, even if the accuser were a poor creature and not good for much, you would die if he were disposed to claim the penalty of death. And yet, Socrates, what is the value of
“An art which converts a man of sense into a fool,”
who is helpless, and has no power to save either himself or others, when he is in the greatest danger and is going to be despoiled by his enemies of all his goods, and has to live, simply deprived of his rights of citizenship?—he being a man who, if I may use the expression, may be boxed on the ears with impunity. Then, my good friend, take my advice, and refute no more:
“Learn the philosophy of business, and acquire the reputation of wisdom. But leave to others these niceties,”
whether they are to be described as follies or absurdities:
“For they will only Give you poverty for the inmate of your dwelling.”
Cease, then, emulating these paltry splitters of words, and emulate only the man of substance and honour, who is well to do.
SOCRATES: If my soul, Callicles, were made of gold, should I not rejoice to discover one of those stones with which they test gold, and the very best possible one to which I might bring my soul; and if the stone and I agreed in approving of her training, then I should know that I was in a satisfactory state, and that no other test was needed by me.
CALLICLES: What is your meaning, Socrates?
SOCRATES: I will tell you; I think that I have found in you the desired touchstone.
SOCRATES: Because I am sure that if you agree with me in any of the opinions which my soul forms, I have at last found the truth indeed. For I consider that if a man is to make a complete trial of the good or evil of the soul, he ought to have three qualities—knowledge, good-will, outspokenness, which are all possessed by you. Many whom I meet are unable to make trial of me, because they are not wise as you are; others are wise, but they will not tell me the truth, because they have not the same interest in me which you have; and these two strangers, Gorgias and Polus, are undoubtedly wise men and my very good friends, but they are not outspoken enough, and they are too modest. Why, their modesty is so great that they are driven to contradict themselves, first one and then the other of them, in the face of a large company, on matters of the highest moment. But you have all the qualities in which these others are deficient, having received an excellent education; to this many Athenians can testify. And you are my friend. Shall I tell you why I think so? I know that you, Callicles, and Tisander of Aphidnae, and Andron the son of Androtion, and Nausicydes of the deme of Cholarges, studied together: there were four of you, and I once heard you advising with one another as to the extent to which the pursuit of philosophy should be carried, and, as I know, you came to the conclusion that the study should not be pushed too much into detail. You were cautioning one another not to be overwise; you were afraid that too much wisdom might unconsciously to yourselves be the ruin of you. And now when I hear you giving the same advice to me which you then gave to your most intimate friends, I have a sufficient evidence of your real good-will to me. And of the frankness of your nature and freedom from modesty I am assured by yourself, and the assurance is confirmed by your last speech. Well then, the inference in the present case clearly is, that if you agree with me in an argument about any point, that point will have been sufficiently tested by us, and will not require to be submitted to any further test. For you could not have agreed with me, either from lack of knowledge or from superfluity of modesty, nor yet from a desire to deceive me, for you are my friend, as you tell me yourself. And therefore when you and I are agreed, the result will be the attainment of perfect truth. Now there is no nobler enquiry, Callicles, than that which you censure me for making,—What ought the character of a man to be, and what his pursuits, and how far is he to go, both in maturer years and in youth? For be assured that if I err in my own conduct I do not err intentionally, but from ignorance. Do not then desist from advising me, now that you have begun, until I have learned clearly what this is which I am to practice, and how I may acquire it. And if you find me assenting to your words, and hereafter not doing that to which I assented, call me “dolt,” and deem me unworthy of receiving further instruction. Once more, then, tell me what you and Pindar mean by natural justice: Do you not mean that the superior should take the property of the inferior by force; that the better should rule the worse, the noble have more than the mean? Am I not right in my recollection?
CALLICLES: Yes; that is what I was saying, and so I still aver.
SOCRATES: And do you mean by the better the same as the superior? for I could not make out what you were saying at the time—whether you meant by the superior the stronger, and that the weaker must obey the stronger, as you seemed to imply when you said that great cities attack small ones in accordance with natural right, because they are superior and stronger, as though the superior and stronger and better were the same; or whether the better may be also the inferior and weaker, and the superior the worse, or whether better is to be defined in the same way as superior:—this is the point which I want to have cleared up. Are the superior and better and stronger the same or different?
CALLICLES: I say unequivocally that they are the same.
SOCRATES: Then the many are by nature superior to the one, against whom, as you were saying, they make the laws?
SOCRATES: Then the laws of the many are the laws of the superior?
CALLICLES: Very true.
SOCRATES: Then they are the laws of the better; for the superior class are far better, as you were saying?
SOCRATES: And since they are superior, the laws which are made by them are by nature good?
SOCRATES: And are not the many of opinion, as you were lately saying, that justice is equality, and that to do is more disgraceful than to suffer injustice?—is that so or not? Answer, Callicles, and let no modesty be found to come in the way; do the many think, or do they not think thus?—I must beg of you to answer, in order that if you agree with me I may fortify myself by the assent of so competent an authority.
CALLICLES: Yes; the opinion of the many is what you say.
SOCRATES: Then not only custom but nature also affirms that to do is more disgraceful than to suffer injustice, and that justice is equality; so that you seem to have been wrong in your former assertion, when accusing me you said that nature and custom are opposed, and that I, knowing this, was dishonestly playing between them, appealing to custom when the argument is about nature, and to nature when the argument is about custom?
CALLICLES: This man will never cease talking nonsense. At your age, Socrates, are you not ashamed to be catching at words and chuckling over some verbal slip? do you not see—have I not told you already, that by superior I mean better: do you imagine me to say, that if a rabble of slaves and nondescripts, who are of no use except perhaps for their physical strength, get together, their ipsissima verba (“very words”) are laws?
SOCRATES: Ho! my philosopher, is that your line?
SOCRATES: I was thinking, Callicles, that something of the kind must have been in your mind, and that is why I repeated the question,—What is the superior? I wanted to know clearly what you meant; for you surely do not think that two men are better than one, or that your slaves are better than you because they are stronger? Then please to begin again, and tell me who the better are, if they are not the stronger; and I will ask you, great Sir, to be a little milder in your instructions, or I shall have to run away from you.
CALLICLES: You are ironical.
SOCRATES: No, by the hero Zethus, Callicles, by whose aid you were just now saying many ironical things against me, I am not:—tell me, then, whom you mean, by the better?
CALLICLES: I mean the more excellent.
SOCRATES: Do you not see that you are yourself using words which have no meaning and that you are explaining nothing?—will you tell me whether you mean by the better and superior the wiser, or if not, whom?
CALLICLES: Most assuredly, I do mean the wiser.
SOCRATES: Then according to you, one wise man may often be superior to ten thousand fools, and he ought to rule them, and they ought to be his subjects, and he ought to have more than they should. This is what I believe that you mean (and you must not suppose that I am word-catching), if you allow that the one is superior to the ten thousand?
CALLICLES: Yes; that is what I mean, and that is what I conceive to be natural justice—that the better and wiser should rule and have more than the inferior.
SOCRATES: Stop there, and let me ask you what you would say in this case: Let us suppose that we are all together as we are now; there are several of us, and we have a large common store of meats and drinks, and there are all sorts of persons in our company having various degrees of strength and weakness, and one of us, being a physician, is wiser in the matter of food than all the rest, and he is probably stronger than some and not so strong as others of us—will he not, being wiser, be also better than we are, and our superior in this matter of food?
SOCRATES: Either, then, he will have a larger share of the meats and drinks, because he is better, or he will have the distribution of all of them by reason of his authority, but he will not expend or make use of a larger share of them on his own person, or if he does, he will be punished;—his share will exceed that of some, and be less than that of others, and if he be the weakest of all, he being the best of all will have the smallest share of all, Callicles:—am I not right, my friend?
CALLICLES: You talk about meats and drinks and physicians and other nonsense; I am not speaking of them.
SOCRATES: Well, but do you admit that the wiser is the better? Answer “Yes” or “No.”
SOCRATES: And ought not the better to have a larger share?
CALLICLES: Not of meats and drinks.
SOCRATES: I understand: then, perhaps, of coats—the most skillful weaver ought to have the largest coat, and the greatest number of them, and go about clothed in the best and finest of them?
CALLICLES: Fudge about coats!
SOCRATES: Then the most skillful and best in making shoes ought to have the advantage in shoes; the shoemaker, clearly, should walk about in the largest shoes, and have the greatest number of them?
CALLICLES: Fudge about shoes! What nonsense are you talking?
SOCRATES: Or, if this is not your meaning, perhaps you would say that the wise and good and true husbandman should actually have a larger share of seeds, and have as much seed as possible for his own land?
CALLICLES: How you go on, always talking in the same way, Socrates!
SOCRATES: Yes, Callicles, and also about the same things.
CALLICLES: Yes, by the Gods, you are literally always talking of cobblers and fullers and cooks and doctors, as if this had to do with our argument.
SOCRATES: But why will you not tell me in what a man must be superior and wiser in order to claim a larger share; will you neither accept a suggestion, nor offer one?
CALLICLES: I have already told you. In the first place, I mean by superiors not cobblers or cooks, but wise politicians who understand the administration of a state, and who are not only wise, but also valiant and able to carry out their designs, and not the men to faint from want of soul.
SOCRATES: See now, most excellent Callicles, how different my charge against you is from that which you bring against me, for you reproach me with always saying the same; but I reproach you with never saying the same about the same things, for at one time you were defining the better and the superior to be the stronger, then again as the wiser, and now you bring forward a new notion; the superior and the better are now declared by you to be the more courageous: I wish, my good friend, that you would tell me, once for all, whom you affirm to be the better and superior, and in what they are better?
CALLICLES: I have already told you that I mean those who are wise and courageous in the administration of a state—they ought to be the rulers of their states, and justice consists in their having more than their subjects.
SOCRATES: But whether rulers or subjects will they or will they not have more than themselves, my friend?
CALLICLES: What do you mean?
SOCRATES: I mean that every man is his own ruler; but perhaps you think that there is no necessity for him to rule himself; he is only required to rule others?
CALLICLES: What do you mean by his “ruling over himself”?
SOCRATES: A simple thing enough; just what is commonly said, that a man should be temperate and master of himself, and ruler of his own pleasures and passions.
CALLICLES: What innocence! you mean those fools,—the temperate?
SOCRATES: Certainly:—any one may know that to be my meaning.
CALLICLES: Quite so, Socrates; and they are really fools, for how can a man be happy who is the servant of anything? On the contrary, I plainly assert, that he who would truly live ought to allow his desires to wax to the uttermost, and not to chastise them; but when they have grown to their greatest he should have courage and intelligence to minister to them and to satisfy all his longings. And this I affirm to be natural justice and nobility. To this however the many cannot attain; and they blame the strong man because they are ashamed of their own weakness, which they desire to conceal, and hence they say that intemperance is base. As I have remarked already, they enslave the nobler natures, and being unable to satisfy their pleasures, they praise temperance and justice out of their own cowardice. For if a man had been originally the son of a king, or had a nature capable of acquiring an empire or a tyranny or sovereignty, what could be more truly base or evil than temperance—to a man like him, I say, who might freely be enjoying every good, and has no one to stand in his way, and yet has admitted custom and reason and the opinion of other men to be lords over him?—must not he be in a miserable plight whom the reputation of justice and temperance hinders from giving more to his friends than to his enemies, even though he be a ruler in his city? Nay, Socrates, for you profess to be a votary of the truth, and the truth is this:—that luxury and intemperance and licence, if they be provided with means, are virtue and happiness—all the rest is a mere bauble, agreements contrary to nature, foolish talk of men, nothing worth. (Compare Republic.)
SOCRATES: There is a noble freedom, Callicles, in your way of approaching the argument; for what you say is what the rest of the world think, but do not like to say. And I must beg of you to persevere, that the true rule of human life may become manifest. Tell me, then:—you say, do you not, that in the rightly-developed man the passions ought not to be controlled, but that we should let them grow to the utmost and somehow or other satisfy them, and that this is virtue?
CALLICLES: Yes; I do.
SOCRATES: Then those who want nothing are not truly said to be happy?
CALLICLES: No indeed, for then stones and dead men would be the happiest of all.
SOCRATES: But surely life according to your view is an awful thing; and indeed I think that Euripides may have been right in saying,
“Who knows if life be not death and death life;”
and that we are very likely dead; I have heard a philosopher say that at this moment we are actually dead, and that the body (soma) is our tomb (sema (compare Phaedr.)), and that the part of the soul which is the seat of the desires is liable to be tossed about by words and blown up and down; and some ingenious person, probably a Sicilian or an Italian, playing with the word, invented a tale in which he called the soul—because of its believing and make-believe nature—a vessel (An untranslatable pun,—dia to pithanon te kai pistikon onomase pithon.), and the ignorant he called the uninitiated or leaky, and the place in the souls of the uninitiated in which the desires are seated, being the intemperate and incontinent part, he compared to a vessel full of holes, because it can never be satisfied. He is not of your way of thinking, Callicles, for he declares, that of all the souls in Hades, meaning the invisible world (aeides), these uninitiated or leaky persons are the most miserable, and that they pour water into a vessel which is full of holes out of a colander which is similarly perforated. The colander, as my informer assures me, is the soul, and the soul which he compares to a colander is the soul of the ignorant, which is likewise full of holes, and therefore incontinent, owing to a bad memory and want of faith. These notions are strange enough, but they show the principle which, if I can, I would fain prove to you; that you should change your mind, and, instead of the intemperate and insatiate life, choose that which is orderly and sufficient and has a due provision for daily needs. Do I make any impression on you, and are you coming over to the opinion that the orderly are happier than the intemperate? Or do I fail to persuade you, and, however many tales I rehearse to you, do you continue of the same opinion still?
CALLICLES: The latter, Socrates, is more like the truth.
SOCRATES: Well, I will tell you another image, which comes out of the same school:—Let me request you to consider how far you would accept this as an account of the two lives of the temperate and intemperate in a figure:—There are two men, both of whom have a number of casks; the one man has his casks sound and full, one of wine, another of honey, and a third of milk, besides others filled with other liquids, and the streams which fill them are few and scanty, and he can only obtain them with a great deal of toil and difficulty; but when his casks are once filled he has no need to feed them any more, and has no further trouble with them or care about them. The other, in like manner, can procure streams, though not without difficulty; but his vessels are leaky and unsound, and night and day he is compelled to be filling them, and if he pauses for a moment, he is in an agony of pain. Such are their respective lives:—And now would you say that the life of the intemperate is happier than that of the temperate? Do I not convince you that the opposite is the truth?
CALLICLES: You do not convince me, Socrates, for the one who has filled himself has no longer any pleasure left; and this, as I was just now saying, is the life of a stone: he has neither joy nor sorrow after he is once filled; but the pleasure depends on the superabundance of the influx.
SOCRATES: But the more you pour in, the greater the waste; and the holes must be large for the liquid to escape.
SOCRATES: The life which you are now depicting is not that of a dead man, or of a stone, but of a cormorant; you mean that he is to be hungering and eating?
SOCRATES: And he is to be thirsting and drinking?
CALLICLES: Yes, that is what I mean; he is to have all his desires about him, and to be able to live happily in the gratification of them.
SOCRATES: Capital, excellent; go on as you have begun, and have no shame; I, too, must disencumber myself of shame: and first, will you tell me whether you include itching and scratching, provided you have enough of them and pass your life in scratching, in your notion of happiness?
CALLICLES: What a strange being you are, Socrates! a regular mob-orator.
SOCRATES: That was the reason, Callicles, why I scared Polus and Gorgias, until they were too modest to say what they thought; but you will not be too modest and will not be scared, for you are a brave man. And now, answer my question.
CALLICLES: I answer, that even the scratcher would live pleasantly.
SOCRATES: And if pleasantly, then also happily?
CALLICLES: To be sure.
SOCRATES: But what if the itching is not confined to the head? Shall I pursue the question? And here, Callicles, I would have you consider how you would reply if consequences are pressed upon you, especially if in the last resort you are asked, whether the life of a catamite is not terrible, foul, miserable? Or would you venture to say, that they too are happy, if they only get enough of what they want?
CALLICLES: Are you not ashamed, Socrates, of introducing such topics into the argument?
SOCRATES: Well, my fine friend, but am I the introducer of these topics, or he who says without any qualification that all who feel pleasure in whatever manner are happy, and who admits of no distinction between good and bad pleasures? And I would still ask, whether you say that pleasure and good are the same, or whether there is some pleasure which is not a good?
CALLICLES: Well, then, for the sake of consistency, I will say that they are the same.
SOCRATES: You are breaking the original agreement, Callicles, and will no longer be a satisfactory companion in the search after truth, if you say what is contrary to your real opinion.
CALLICLES: Why, that is what you are doing too, Socrates.
SOCRATES: Then we are both doing wrong. Still, my dear friend, I would ask you to consider whether pleasure, from whatever source derived, is the good; for, if this be true, then the disagreeable consequences which have been darkly intimated must follow, and many others.
CALLICLES: That, Socrates, is only your opinion.
SOCRATES: And do you, Callicles, seriously maintain what you are saying?
CALLICLES: Indeed I do.
SOCRATES: Then, as you are in earnest, shall we proceed with the argument?
CALLICLES: By all means. (Or, “I am in profound earnest.”)
SOCRATES: Well, if you are willing to proceed, determine this question for me:—There is something, I presume, which you would call knowledge?
CALLICLES: There is.
SOCRATES: And were you not saying just now, that some courage implied knowledge?
CALLICLES: I was.
SOCRATES: And you were speaking of courage and knowledge as two things different from one another?
CALLICLES: Certainly I was.
SOCRATES: And would you say that pleasure and knowledge are the same, or not the same?
CALLICLES: Not the same, O man of wisdom.
SOCRATES: And would you say that courage differed from pleasure?
SOCRATES: Well, then, let us remember that Callicles, the Acharnian, says that pleasure and good are the same; but that knowledge and courage are not the same, either with one another, or with the good.
CALLICLES: And what does our friend Socrates, of Foxton, say—does he assent to this, or not?
SOCRATES: He does not assent; neither will Callicles, when he sees himself truly. You will admit, I suppose, that good and evil fortune are opposed to each other?
SOCRATES: And if they are opposed to each other, then, like health and disease, they exclude one another; a man cannot have them both, or be without them both, at the same time?
CALLICLES: What do you mean?
SOCRATES: Take the case of any bodily affection:—a man may have the complaint in his eyes which is called ophthalmia?
CALLICLES: To be sure.
SOCRATES: But he surely cannot have the same eyes well and sound at the same time?
CALLICLES: Certainly not.
SOCRATES: And when he has got rid of his ophthalmia, has he got rid of the health of his eyes too? Is the final result, that he gets rid of them both together?
CALLICLES: Certainly not.
SOCRATES: That would surely be marvelous and absurd?
SOCRATES: I suppose that he is affected by them, and gets rid of them in turns?
SOCRATES: And he may have strength and weakness in the same way, by fits?
SOCRATES: Or swiftness and slowness?
SOCRATES: And does he have and not have good and happiness, and their opposites, evil and misery, in a similar alternation? (Compare Republic.)
CALLICLES: Certainly he has.
SOCRATES: If then there be anything which a man has and has not at the same time, clearly that cannot be good and evil—do we agree? Please not to answer without consideration.
CALLICLES: I entirely agree.
SOCRATES: Go back now to our former admissions.—Did you say that to hunger, I mean the mere state of hunger, was pleasant or painful?
CALLICLES: I said painful, but that to eat when you are hungry is pleasant.
SOCRATES: I know; but still the actual hunger is painful: am I not right?
SOCRATES: And thirst, too, is painful?
CALLICLES: Yes, very.
SOCRATES: Need I adduce any more instances, or would you agree that all wants or desires are painful?
CALLICLES: I agree, and therefore you need not adduce any more instances.
SOCRATES: Very good. And you would admit that to drink, when you are thirsty, is pleasant?
SOCRATES: And in the sentence which you have just uttered, the word “thirsty” implies pain?
SOCRATES: And the word “drinking” is expressive of pleasure, and of the satisfaction of the want?
SOCRATES: There is pleasure in drinking?
SOCRATES: When you are thirsty?
SOCRATES: And in pain?
SOCRATES: Do you see the inference:—that pleasure and pain are simultaneous, when you say that being thirsty, you drink? For are they not simultaneous, and do they not affect at the same time the same part, whether of the soul or the body?—which of them is affected cannot be supposed to be of any consequence: Is not this true?
CALLICLES: It is.
SOCRATES: You said also, that no man could have good and evil fortune at the same time?
CALLICLES: Yes, I did.
SOCRATES: But you admitted, that when in pain a man might also have pleasure?
SOCRATES: Then pleasure is not the same as good fortune, or pain the same as evil fortune, and therefore the good is not the same as the pleasant?
CALLICLES: I wish I knew, Socrates, what your quibbling means.
SOCRATES: You know, Callicles, but you affect not to know.
CALLICLES: Well, get on, and don’t keep fooling: then you will know what a wiseacre you are in your admonition of me.
SOCRATES: Does not a man cease from his thirst and from his pleasure in drinking at the same time?
CALLICLES: I do not understand what you are saying.
GORGIAS: Nay, Callicles, answer, if only for our sakes;—we should like to hear the argument out.
CALLICLES: Yes, Gorgias, but I must complain of the habitual trifling of Socrates; he is always arguing about little and unworthy questions.
GORGIAS: What matter? Your reputation, Callicles, is not at stake. Let Socrates argue in his own fashion.
CALLICLES: Well, then, Socrates, you shall ask these little peddling questions, since Gorgias wishes to have them.
SOCRATES: I envy you, Callicles, for having been initiated into the great mysteries before you were initiated into the lesser. I thought that this was not allowable. But to return to our argument:—Does not a man cease from thirsting and from the pleasure of drinking at the same moment?
SOCRATES: And if he is hungry, or has any other desire, does he not cease from the desire and the pleasure at the same moment?
CALLICLES: Very true.
SOCRATES: Then he ceases from pain and pleasure at the same moment?
SOCRATES: But he does not cease from good and evil at the same moment, as you have admitted: do you still adhere to what you said?
CALLICLES: Yes, I do; but what is the inference?
SOCRATES: Why, my friend, the inference is that the good is not the same as the pleasant, or the evil the same as the painful; there is a cessation of pleasure and pain at the same moment; but not of good and evil, for they are different. How then can pleasure be the same as good, or pain as evil? And I would have you look at the matter in another light, which could hardly, I think, have been considered by you when you identified them: Are not the good good because they have good present with them, as the beautiful are those who have beauty present with them?
SOCRATES: And do you call the fools and cowards good men? For you were saying just now that the courageous and the wise are the good—would you not say so?
SOCRATES: And did you never see a foolish child rejoicing?
CALLICLES: Yes, I have.
SOCRATES: And a foolish man too?
CALLICLES: Yes, certainly; but what is your drift?
SOCRATES: Nothing particular, if you will only answer.
CALLICLES: Yes, I have.
SOCRATES: And did you ever see a sensible man rejoicing or sorrowing?
SOCRATES: Which rejoice and sorrow most—the wise or the foolish?
CALLICLES: They are much upon a par, I think, in that respect.
SOCRATES: Enough: And did you ever see a coward in battle?
CALLICLES: To be sure.
SOCRATES: And which rejoiced most at the departure of the enemy, the coward or the brave?
CALLICLES: I should say “most” of both; or at any rate, they rejoiced about equally.
SOCRATES: No matter; then the cowards, and not only the brave, rejoice?
SOCRATES: And the foolish; so it would seem?
SOCRATES: And are only the cowards pained at the approach of their enemies, or are the brave also pained?
CALLICLES: Both are pained.
SOCRATES: And are they equally pained?
CALLICLES: I should imagine that the cowards are more pained.
SOCRATES: And are they not better pleased at the enemy’s departure?
CALLICLES: I dare say.
SOCRATES: Then are the foolish and the wise and the cowards and the brave all pleased and pained, as you were saying, in nearly equal degree; but are the cowards more pleased and pained than the brave?
SOCRATES: But surely the wise and brave are the good, and the foolish and the cowardly are the bad?
SOCRATES: Then the good and the bad are pleased and pained in a nearly equal degree?
SOCRATES: Then are the good and bad good and bad in a nearly equal degree, or have the bad the advantage both in good and evil? (i.e. in having more pleasure and more pain.)
CALLICLES: I really do not know what you mean.
SOCRATES: Why, do you not remember saying that the good were good because good was present with them, and the evil because evil; and that pleasures were goods and pains evils?
CALLICLES: Yes, I remember.
SOCRATES: And are not these pleasures or goods present to those who rejoice—if they do rejoice?
SOCRATES: Then those who rejoice are good when goods are present with them?
SOCRATES: And those who are in pain have evil or sorrow present with them?
SOCRATES: And would you still say that the evil are evil by reason of the presence of evil?
CALLICLES: I should.
SOCRATES: Then those who rejoice are good, and those who are in pain evil?
SOCRATES: The degrees of good and evil vary with the degrees of pleasure and of pain?
SOCRATES: Have the wise man and the fool, the brave and the coward, joy and pain in nearly equal degrees? or would you say that the coward has more?
CALLICLES: I should say that he has.
SOCRATES: Help me then to draw out the conclusion which follows from our admissions; for it is good to repeat and review what is good twice and thrice over, as they say. Both the wise man and the brave man we allow to be good?
SOCRATES: And the foolish man and the coward to be evil?
SOCRATES: And he who has joy is good?
SOCRATES: And he who is in pain is evil?
SOCRATES: The good and evil both have joy and pain, but, perhaps, the evil has more of them?
SOCRATES: Then must we not infer, that the bad man is as good and bad as the good, or, perhaps, even better?—is not this a further inference which follows equally with the preceding from the assertion that the good and the pleasant are the same:—can this be denied, Callicles?
CALLICLES: I have been listening and making admissions to you, Socrates; and I remark that if a person grants you anything in play, you, like a child, want to keep hold and will not give it back. But do you really suppose that I or any other human being denies that some pleasures are good and others bad?
SOCRATES: Alas, Callicles, how unfair you are! you certainly treat me as if I were a child, sometimes saying one thing, and then another, as if you were meaning to deceive me. And yet I thought at first that you were my friend, and would not have deceived me if you could have helped. But I see that I was mistaken; and now I suppose that I must make the best of a bad business, as they said of old, and take what I can get out of you.—Well, then, as I understand you to say, I may assume that some pleasures are good and others evil?
SOCRATES: The beneficial are good, and the hurtful are evil?
CALLICLES: To be sure.
SOCRATES: And the beneficial are those which do some good, and the hurtful are those which do some evil?
SOCRATES: Take, for example, the bodily pleasures of eating and drinking, which we were just now mentioning—you mean to say that those which promote health, or any other bodily excellence, are good, and their opposites evil?
SOCRATES: And in the same way there are good pains and there are evil pains?
CALLICLES: To be sure.
SOCRATES: And ought we not to choose and use the good pleasures and pains?
SOCRATES: But not the evil?
SOCRATES: Because, if you remember, Polus and I have agreed that all our actions are to be done for the sake of the good;—and will you agree with us in saying, that the good is the end of all our actions, and that all our actions are to be done for the sake of the good, and not the good for the sake of them?—will you add a third vote to our two?
CALLICLES: I will.
SOCRATES: Then pleasure, like everything else, is to be sought for the sake of that which is good, and not that which is good for the sake of pleasure?
CALLICLES: To be sure.
SOCRATES: But can every man choose what pleasures are good and what are evil, or must he have art or knowledge of them in detail?
CALLICLES: He must have art.
SOCRATES: Let me now remind you of what I was saying to Gorgias and Polus; I was saying, as you will not have forgotten, that there were some processes which aim only at pleasure, and know nothing of a better and worse, and there are other processes which know good and evil. And I considered that cookery, which I do not call an art, but only an experience, was of the former class, which is concerned with pleasure, and that the art of medicine was of the class which is concerned with the good. And now, by the god of friendship, I must beg you, Callicles, not to jest, or to imagine that I am jesting with you; do not answer at random and contrary to your real opinion—for you will observe that we are arguing about the way of human life; and to a man who has any sense at all, what question can be more serious than this?—whether he should follow after that way of life to which you exhort me, and act what you call the manly part of speaking in the assembly, and cultivating rhetoric, and engaging in public affairs, according to the principles now in vogue; or whether he should pursue the life of philosophy;—and in what the latter way differs from the former. But perhaps we had better first try to distinguish them, as I did before, and when we have come to an agreement that they are distinct, we may proceed to consider in what they differ from one another, and which of them we should choose. Perhaps, however, you do not even now understand what I mean?
CALLICLES: No, I do not.
SOCRATES: Then I will explain myself more clearly: seeing that you and I have agreed that there is such a thing as good, and that there is such a thing as pleasure, and that pleasure is not the same as good, and that the pursuit and process of acquisition of the one, that is pleasure, is different from the pursuit and process of acquisition of the other, which is good—I wish that you would tell me whether you agree with me thus far or not—do you agree?
CALLICLES: I do.
SOCRATES: Then I will proceed, and ask whether you also agree with me, and whether you think that I spoke the truth when I further said to Gorgias and Polus that cookery in my opinion is only an experience, and not an art at all; and that whereas medicine is an art, and attends to the nature and constitution of the patient, and has principles of action and reason in each case, cookery in attending upon pleasure never regards either the nature or reason of that pleasure to which she devotes herself, but goes straight to her end, nor ever considers or calculates anything, but works by experience and routine, and just preserves the recollection of what she has usually done when producing pleasure. And first, I would have you consider whether I have proved what I was saying, and then whether there are not other similar processes which have to do with the soul—some of them processes of art, making a provision for the soul’s highest interest—others despising the interest, and, as in the previous case, considering only the pleasure of the soul, and how this may be acquired, but not considering what pleasures are good or bad, and having no other aim but to afford gratification, whether good or bad. In my opinion, Callicles, there are such processes, and this is the sort of thing which I term flattery, whether concerned with the body or the soul, or whenever employed with a view to pleasure and without any consideration of good and evil. And now I wish that you would tell me whether you agree with us in this notion, or whether you differ.
CALLICLES: I do not differ; on the contrary, I agree; for in that way I shall soonest bring the argument to an end, and shall oblige my friend Gorgias.
SOCRATES: And is this notion true of one soul, or of two or more?
CALLICLES: Equally true of two or more.
SOCRATES: Then a man may delight a whole assembly, and yet have no regard for their true interests?
SOCRATES: Can you tell me the pursuits which delight mankind—or rather, if you would prefer, let me ask, and do you answer, which of them belong to the pleasurable class, and which of them not? In the first place, what say you of flute-playing? Does not that appear to be an art which seeks only pleasure, Callicles, and thinks of nothing else?
CALLICLES: I assent.
SOCRATES: And is not the same true of all similar arts, as, for example, the art of playing the lyre at festivals?
SOCRATES: And what do you say of the choral art and of dithyrambic poetry?—are not they of the same nature? Do you imagine that Cinesias the son of Meles cares about what will tend to the moral improvement of his hearers, or about what will give pleasure to the multitude?
CALLICLES: There can be no mistake about Cinesias, Socrates.
SOCRATES: And what do you say of his father, Meles the harp-player? Did he perform with any view to the good of his hearers? Could he be said to regard even their pleasure? For his singing was an infliction to his audience. And of harp-playing and dithyrambic poetry in general, what would you say? Have they not been invented wholly for the sake of pleasure?
CALLICLES: That is my notion of them.
SOCRATES: And as for the Muse of Tragedy, that solemn and august personage—what are her aspirations? Is all her aim and desire only to give pleasure to the spectators, or does she fight against them and refuse to speak of their pleasant vices, and willingly proclaim in word and song truths welcome and unwelcome?—which in your judgment is her character?
CALLICLES: There can be no doubt, Socrates, that Tragedy has her face turned towards pleasure and the gratification of the audience.
SOCRATES: And is not that the sort of thing, Callicles, which we were just now describing as flattery?
CALLICLES: Quite true.
SOCRATES: Well now, suppose that we strip all poetry of song and rhythm and metre, there will remain speech? (Compare Republic.)
CALLICLES: To be sure.
SOCRATES: And this speech is addressed to a crowd of people?
SOCRATES: Then poetry is a sort of rhetoric?
SOCRATES: And do not the poets in the theatres seem to you to be rhetoricians?
SOCRATES: Then now we have discovered a sort of rhetoric which is addressed to a crowd of men, women, and children, freemen and slaves. And this is not much to our taste, for we have described it as having the nature of flattery.
CALLICLES: Quite true.
SOCRATES: Very good. And what do you say of that other rhetoric which addresses the Athenian assembly and the assemblies of freemen in other states? Do the rhetoricians appear to you always to aim at what is best, and do they seek to improve the citizens by their speeches, or are they too, like the rest of mankind, bent upon giving them pleasure, forgetting the public good in the thought of their own interest, playing with the people as with children, and trying to amuse them, but never considering whether they are better or worse for this?
CALLICLES: I must distinguish. There are some who have a real care of the public in what they say, while others are such as you describe.
SOCRATES: I am contented with the admission that rhetoric is of two sorts; one, which is mere flattery and disgraceful declamation; the other, which is noble and aims at the training and improvement of the souls of the citizens, and strives to say what is best, whether welcome or unwelcome, to the audience; but have you ever known such a rhetoric; or if you have, and can point out any rhetorician who is of this stamp, who is he?
CALLICLES: But, indeed, I am afraid that I cannot tell you of any such among the orators who are at present living.
SOCRATES: Well, then, can you mention any one of a former generation, who may be said to have improved the Athenians, who found them worse and made them better, from the day that he began to make speeches? for, indeed, I do not know of such a man.
CALLICLES: What! did you never hear that Themistocles was a good man, and Cimon and Miltiades and Pericles, who is just lately dead, and whom you heard yourself?
SOCRATES: Yes, Callicles, they were good men, if, as you said at first, true virtue consists only in the satisfaction of our own desires and those of others; but if not, and if, as we were afterwards compelled to acknowledge, the satisfaction of some desires makes us better, and of others, worse, and we ought to gratify the one and not the other, and there is an art in distinguishing them,—can you tell me of any of these statesmen who did distinguish them?
CALLICLES: No, indeed, I cannot.
SOCRATES: Yet, surely, Callicles, if you look you will find such a one. Suppose that we just calmly consider whether any of these was such as I have described. Will not the good man, who says whatever he says with a view to the best, speak with a reference to some standard and not at random; just as all other artists, whether the painter, the builder, the shipwright, or any other look all of them to their own work, and do not select and apply at random what they apply, but strive to give a definite form to it? The artist disposes all things in order, and compels the one part to harmonize and accord with the other part, until he has constructed a regular and systematic whole; and this is true of all artists, and in the same way the trainers and physicians, of whom we spoke before, give order and regularity to the body: do you deny this?
CALLICLES: No; I am ready to admit it.
SOCRATES: Then the house in which order and regularity prevail is good; that in which there is disorder, evil?
SOCRATES: And the same is true of a ship?
SOCRATES: And the same may be said of the human body?
SOCRATES: And what would you say of the soul? Will the good soul be that in which disorder is prevalent, or that in which there is harmony and order?
CALLICLES: The latter follows from our previous admissions.
SOCRATES: What is the name which is given to the effect of harmony and order in the body?
CALLICLES: I suppose that you mean health and strength?
SOCRATES: Yes, I do; and what is the name which you would give to the effect of harmony and order in the soul? Try and discover a name for this as well as for the other.
CALLICLES: Why not give the name yourself, Socrates?
SOCRATES: Well, if you had rather that I should, I will; and you shall say whether you agree with me, and if not, you shall refute and answer me. “Healthy,” as I conceive, is the name which is given to the regular order of the body, whence comes health and every other bodily excellence: is that true or not?
SOCRATES: And “lawful” and “law” are the names which are given to the regular order and action of the soul, and these make men lawful and orderly:—and so we have temperance and justice: have we not?
SOCRATES: And will not the true rhetorician who is honest and understands his art have his eye fixed upon these, in all the words which he addresses to the souls of men, and in all his actions, both in what he gives and in what he takes away? Will not his aim be to implant justice in the souls of his citizens and take away injustice, to implant temperance and take away intemperance, to implant every virtue and take away every vice? Do you not agree?
CALLICLES: I agree.
SOCRATES: For what use is there, Callicles, in giving to the body of a sick man who is in a bad state of health a quantity of the most delightful food or drink or any other pleasant thing, which may be really as bad for him as if you gave him nothing, or even worse if rightly estimated. Is not that true?
CALLICLES: I will not say No to it.
SOCRATES: For in my opinion there is no profit in a man’s life if his body is in an evil plight—in that case his life also is evil: am I not right?
SOCRATES: When a man is in health the physicians will generally allow him to eat when he is hungry and drink when he is thirsty, and to satisfy his desires as he likes, but when he is sick they hardly suffer him to satisfy his desires at all: even you will admit that?
SOCRATES: And does not the same argument hold of the soul, my good sir? While she is in a bad state and is senseless and intemperate and unjust and unholy, her desires ought to be controlled, and she ought to be prevented from doing anything which does not tend to her own improvement.
SOCRATES: Such treatment will be better for the soul herself?
CALLICLES: To be sure.
SOCRATES: And to restrain her from her appetites is to chastise her?
SOCRATES: Then restraint or chastisement is better for the soul than intemperance or the absence of control, which you were just now preferring?
CALLICLES: I do not understand you, Socrates, and I wish that you would ask some one who does.
SOCRATES: Here is a gentleman who cannot endure to be improved or to subject himself to that very chastisement of which the argument speaks!
CALLICLES: I do not heed a word of what you are saying, and have only answered hitherto out of civility to Gorgias.
SOCRATES: What are we to do, then? Shall we break off in the middle?
CALLICLES: You shall judge for yourself.
SOCRATES: Well, but people say that “a tale should have a head and not break off in the middle,” and I should not like to have the argument going about without a head (compare Laws); please then to go on a little longer, and put the head on.
CALLICLES: How tyrannical you are, Socrates! I wish that you and your argument would rest, or that you would get some one else to argue with you.
SOCRATES: But who else is willing?—I want to finish the argument.
CALLICLES: Cannot you finish without my help, either talking straight on, or questioning and answering yourself?
SOCRATES: Must I then say with Epicharmus, “Two men spoke before, but now one shall be enough”? I suppose that there is absolutely no help. And if I am to carry on the enquiry by myself, I will first of all remark that not only I but all of us should have an ambition to know what is true and what is false in this matter, for the discovery of the truth is a common good. And now I will proceed to argue according to my own notion. But if any of you think that I arrive at conclusions which are untrue you must interpose and refute me, for I do not speak from any knowledge of what I am saying; I am an enquirer like yourselves, and therefore, if my opponent says anything which is of force, I shall be the first to agree with him. I am speaking on the supposition that the argument ought to be completed; but if you think otherwise let us leave off and go our ways.
GORGIAS: I think, Socrates, that we should not go our ways until you have completed the argument; and this appears to me to be the wish of the rest of the company; I myself should very much like to hear what more you have to say.
SOCRATES: I too, Gorgias, should have liked to continue the argument with Callicles, and then I might have given him an “Amphion” in return for his “Zethus”; but since you, Callicles, are unwilling to continue, I hope that you will listen, and interrupt me if I seem to you to be in error. And if you refute me, I shall not be angry with you as you are with me, but I shall inscribe you as the greatest of benefactors on the tablets of my soul.
CALLICLES: My good fellow, never mind me, but get on.
SOCRATES: Listen to me, then, while I recapitulate the argument:—Is the pleasant the same as the good? Not the same. Callicles and I are agreed about that. And is the pleasant to be pursued for the sake of the good? or the good for the sake of the pleasant? The pleasant is to be pursued for the sake of the good. And that is pleasant at the presence of which we are pleased, and that is good at the presence of which we are good? To be sure. And we are good, and all good things whatever are good when some virtue is present in us or them? That, Callicles, is my conviction. But the virtue of each thing, whether body or soul, instrument or creature, when given to them in the best way comes to them not by chance but as the result of the order and truth and art which are imparted to them: Am I not right? I maintain that I am. And is not the virtue of each thing dependent on order or arrangement? Yes, I say. And that which makes a thing good is the proper order inhering in each thing? Such is my view. And is not the soul which has an order of her own better than that which has no order? Certainly. And the soul which has order is orderly? Of course. And that which is orderly is temperate? Assuredly. And the temperate soul is good? No other answer can I give, Callicles dear; have you any?
CALLICLES: Go on, my good fellow.
SOCRATES: Then I shall proceed to add, that if the temperate soul is the good soul, the soul which is in the opposite condition, that is, the foolish and intemperate, is the bad soul. Very true.
And will not the temperate man do what is proper, both in relation to the gods and to men;—for he would not be temperate if he did not? Certainly he will do what is proper. In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy must be just and holy? Very true. And must he not be courageous? for the duty of a temperate man is not to follow or to avoid what he ought not, but what he ought, whether things or men or pleasures or pains, and patiently to endure when he ought; and therefore, Callicles, the temperate man, being, as we have described, also just and courageous and holy, cannot be other than a perfectly good man, nor can the good man do otherwise than well and perfectly whatever he does; and he who does well must of necessity be happy and blessed, and the evil man who does evil, miserable: now this latter is he whom you were applauding—the intemperate who is the opposite of the temperate. Such is my position, and these things I affirm to be true. And if they are true, then I further affirm that he who desires to be happy must pursue and practice temperance and run away from intemperance as fast as his legs will carry him: he had better order his life so as not to need punishment; but if either he or any of his friends, whether private individual or city, are in need of punishment, then justice must be done and he must suffer punishment, if he would be happy. This appears to me to be the aim which a man ought to have, and towards which he ought to direct all the energies both of himself and of the state, acting so that he may have temperance and justice present with him and be happy, not suffering his lusts to be unrestrained, and in the never-ending desire satisfy them leading a robber’s life. Such a one is the friend neither of God nor man, for he is incapable of communion, and he who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos or order, not disorder or misrule, my friend. But although you are a philosopher you seem to me never to have observed that geometrical equality is mighty, both among gods and men; you think that you ought to cultivate inequality or excess, and do not care about geometry.—Well, then, either the principle that the happy are made happy by the possession of justice and temperance, and the miserable miserable by the possession of vice, must be refuted, or, if it is granted, what will be the consequences? All the consequences which I drew before, Callicles, and about which you asked me whether I was in earnest when I said that a man ought to accuse himself and his son and his friend if he did anything wrong, and that to this end he should use his rhetoric—all those consequences are true. And that which you thought that Polus was led to admit out of modesty is true, viz., that, to do injustice, if more disgraceful than to suffer, is in that degree worse; and the other position, which, according to Polus, Gorgias admitted out of modesty, that he who would truly be a rhetorician ought to be just and have a knowledge of justice, has also turned out to be true.