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?
CALLICLES: Yes.
SOCRATES: And the same is true of a ship?
CALLICLES: Yes.
SOCRATES: And the same may be said of the human body?
CALLICLES: Yes.
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?
CALLICLES: True.
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?
CALLICLES: Granted.
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?
CALLICLES: Yes.
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?
CALLICLES: Yes.
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.
CALLICLES: Yes.
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?
CALLICLES: Yes.
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