Gorgias

Soc.

Now I am going to pursue the argument as my view of it may suggest; but if any of you think the admissions I am making to myself are not the truth, you must seize upon them and refute me. For I assure you I myself do not say what I say as knowing it, but as joining in the search with you; so that if anyone who disputes my statements is found to be on the right track, I shall be the first to agree with him. This, however, I say on the assumption that you think the argument should be carried through to a conclusion; but if you would rather it were not, let us have done with it now and go our ways.

Gorg.

Well, my opinion is, Socrates, that we ought not to go away yet, but that you should go through with the argument; and I fancy the rest of them think the same. For I myself, in fact, desire to hear you going through the remainder by yourself.

Soc.

Why, to be sure, Gorgias, I myself should have liked to continue discussing with Callicles here until I had paid him an Amphion’s speech in return for his of Zethus.[*](Cf. Plat. Gorg. 485 above.) But since you, Callicles, are unwilling to join me in finishing off the argument, you must at any rate pull me up, as you listen, if it seems to you that my statements are wrong. And if you refute me, I shall not be vexed with you as you were with me; you will only be recorded in my mind as my greatest benefactor.

Call.

Proceed, good sir, by yourself, and finish it off.

Soc.

Give ear, then; but first I will resume our argument from the beginning. Are the pleasant and the good the same thing? Not the same, as Callicles and I agreed. Is the pleasant thing to be done for the sake of the good, or the good for the sake of the pleasant? The pleasant for the sake of the good. And is that thing pleasant by whose advent we are pleased, and that thing good by whose presence we are good? Certainly. But further, both we and everything else that is good, are good by the advent of some virtue? In my view this must be so, Callicles. But surely the virtue of each thing, whether of an implement or of a body, or again of a soul or any live creature, does not arrive most properly by accident, but by an order or rightness or art that is apportioned to each. Is that so? I certainly agree. Then the virtue of each thing is a matter of regular and orderly arrangement? I at least should say so. Hence it is a certain order proper to each existent thing that by its advent in each makes it good? That is my view. So then a soul which has its own proper order is better than one which is unordered? Necessarily. But further, one that has order is orderly? Of course it will be.