88a
88b
88c
Soc.
But these same things, we admit, actually harm us at times; or do you dispute that statement?
Men.
No, I agree.
Soc.
Consider now, what is the guiding condition in each case that makes them at one time profitable, and at another harmful. Are they not profitable when the use of them is right, and harmful when it is not?
Men.
To be sure.
Soc.
Then let us consider next the goods of the soul: by these you understand temperance, justice, courage, intelligence, memory, magnanimity, and so forth?
Men.
Yes.
Soc.
Now tell me; such of these as you think are not knowledge, but different from knowledge—do they not sometimes harm us, and sometimes profit us? For example, courage, if it is courage apart from prudence, and only a sort of boldness: when a man is bold without sense, he is harmed; but when he has sense at the same time, he is profited, is he not?
Men.
Yes.
Soc.
And the same holds of temperance and intelligence: things learnt and coordinated with the aid of sense are profitable, but without sense they are harmful?
Men.
Most certainly.
Soc.
And in brief, all the undertakings and endurances of the soul, when guided by wisdom, end in happiness, but when folly guides, in the opposite?
Men.
So it seems.
Soc.
Then if virtue is something that is in the soul, and must needs be profitable, it ought to be wisdom, seeing that all the properties of the soul are in themselves neither profitable nor harmful, but are made either one or the other
88d
by the addition of wisdom or folly; and hence, by this argument, virtue being profitable must be a sort of wisdom.
Men.
I agree.
Soc.
Then as to the other things, wealth and the like, that we mentioned just now as being sometimes good and sometimes harmful—are not these also made profitable or harmful by the soul according as she uses and guides them rightly or wrongly:
88e
just as, in the case of the soul generally, we found that the guidance of wisdom makes profitable the properties of the soul, while that of folly makes them harmful?
Men.
Certainly.
Soc.
And the wise soul guides rightly, and the foolish erroneously?
Men.
That is so.
Meno. Plato. Walter Rangeley Maitland Lamb (Translator). Cambridge, MA. 1924.
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