And now, most excellent sir, since you are yourself just entering upon a public career, and are inviting me to do the same, and reproaching me for not doing it, shall we not inquire of one another: Let us see, has Callicles ever made any of the citizens better? Is there one who was previously wicked, unjust, licentious, and senseless, and has to thank Callicles for making him an upright, honorable man, whether stranger or citizen, bond or free? Tell me, if anyone examines you in these terms, Callicles, what will you say? What human being will you claim to have made better by your intercourse? Do you shrink from answering, if there really is some work of yours in private life that can serve as a step to your public practice?

You are contentious, Socrates!

No, it is not from contentiousness that I ask you this, but from a real wish to know in what manner you can imagine you ought to conduct yourself as one of our public men. Or can it be, then, that you will let us see you concerning yourself with anything else in your management of the city’s affairs than making us, the citizens, as good as possible? Have we not more than once already admitted that this is what the statesman ought to do? Have we admitted it or not? Answer. We have: I will answer for you. Then if this is what the good man ought to accomplish for his country, recall now those men whom you mentioned a little while ago, and tell me if you still consider that they showed themselves good citizens— Pericles and Cimon and Miltiades and Themistocles.

Yes, I do.

Then if they were good, clearly each of them was changing the citizens from worse to better. Was this so, or not?

Yes.

So when Pericles began to speak before the people, the Athenians were worse than when he made his last speeches?

Perhaps.

Not perhaps, as you say, excellent sir; it follows of necessity from what we have admitted, on the assumption that he was a good citizen.

Well, what then?

Nothing: but tell me one thing in addition,—whether the Athenians are said to have become better because of Pericles, or quite the contrary, to have been corrupted by him. What I, for my part, hear is that Pericles has made the Athenians idle, cowardly, talkative, and avaricious, by starting the system of public fees.This refers especially to the payment of dicasts or jurors, introduced by Pericles in 462-1 B.C.

You hear that from the folk with battered ears,i.e. people who show their Spartan sympathies by an addiction to boxing; cf. Plat. Prot. 342b. Socrates.