Gorgias

Soc.

Then ought we not to make it our endeavor, in tending our city and its citizens, to make those citizens as good as possible? For without this, you see, as we found in our former argument, there is no use in offering any other service, unless the intentions of those who are going to acquire either great wealth or special authority or any other sort of power be fair and honorable. Are we to grant that?

Call.

Certainly, if you so prefer.

Soc.

Then if you and I, Callicles, in setting about some piece of public business for the state, were to invite one another to see to the building part of it, say the most important erections either of walls or arsenals or temples, would it be our duty to consider and examine ourselves, first as to whether we understood the art of building or not, and from whom we had learnt it? Would we have to do this, or not?

Call.

Certainly.

Soc.

And so again, in the second place, whether we had ever erected any building privately for one of our friends or for ourselves, and whether such building was handsome or ugly? And if we found on consideration that we had been under good and reputable masters, and that there were many handsome buildings that had been erected by us with our masters’ guidance, and many also by ourselves alone, after we had dispensed with our masters, it might, in those circumstances, be open to men of sense to enter upon public works: but if we had neither a master of ourselves to point to, nor any buildings at all, or only a number of worthless ones, in that case surely it would be senseless to attempt public works or invite one another to take them in hand. Shall we agree to the correctness of this statement or not?

Call.

Yes, to be sure.

Soc.

And so too with all the rest: suppose, for instance, we had undertaken the duties of state-physicians, and were to invite one another to the work as qualified doctors, we should, I presume, have first inquired of each other, I of you and you of me: Let us see now, in Heaven’s name; how does Socrates himself stand as regards his body’s health? Or has anyone else, slave or free, ever had Socrates to thank for ridding him of a disease? And I also, I fancy, should make the same sort of inquiry about you; and then, if we found we had never been the cause of an improvement in the bodily condition of anyone, stranger or citizen, man or woman,—by Heaven, Callicles, would it not in truth be ridiculous that men should descend to such folly that, before having plenty of private practice, sometimes with indifferent results, sometimes with success, and so getting adequate training in the art, they should, as the saying is, try to learn pottery by starting on a wine-jar,[*](That is, instead of a small pot involving little waste in case of failure.) and start public practice themselves and invite others of their like to do so? Do you not think it would be mere folly to act thus?

Call.

I do.