SOCRATES: And is not the same person able to persuade one individual singly and many individuals of the things which he knows? The grammarian, for example, can persuade one and he can persuade many about letters.
ALCIBIADES: True.
SOCRATES: And about number, will not the same person persuade one and persuade many?
ALCIBIADES: Yes.
SOCRATES: And this will be he who knows number, or the arithmetician?
ALCIBIADES: Quite true.
SOCRATES: And cannot you persuade one man about that of which you can persuade many?
ALCIBIADES: I suppose so.
SOCRATES: And that of which you can persuade either is clearly what you know?
ALCIBIADES: Yes.
SOCRATES: And the only difference between one who argues as we are doing, and the orator who is addressing an assembly, is that the one seeks to persuade a number, and the other an individual, of the same things.
ALCIBIADES: I suppose so.
SOCRATES: Well, then, since the same person who can persuade a multitude can persuade individuals, try conclusions upon me, and prove to me that the just is not always expedient.
ALCIBIADES: You take liberties, Socrates.
SOCRATES: I shall take the liberty of proving to you the opposite of that which you will not prove to me.
ALCIBIADES: Proceed.
SOCRATES: Answer my questions--that is all.
ALCIBIADES: Nay, I should like you to be the speaker.
SOCRATES: What, do you not wish to be persuaded?
ALCIBIADES: Certainly I do.
SOCRATES: And can you be persuaded better than out of your own mouth?
ALCIBIADES: I think not.
SOCRATES: Then you shall answer; and if you do not hear the words, that the just is the expedient, coming from your own lips, never believe another man again.
ALCIBIADES: I won't; but answer I will, for I do not see how I can come to any harm.
SOCRATES: A true prophecy! Let me begin then by enquiring of you whether you allow that the just is sometimes expedient and sometimes not?
ALCIBIADES: Yes.
SOCRATES: And sometimes honourable and sometimes not?
ALCIBIADES: What do you mean?
SOCRATES: I am asking if you ever knew any one who did what was dishonourable and yet just?
ALCIBIADES: Never.
SOCRATES: All just things are honourable?
ALCIBIADES: Yes.
SOCRATES: And are honourable things sometimes good and sometimes not good, or are they always good?
ALCIBIADES: I rather think, Socrates, that some honourable things are evil.
SOCRATES: And are some dishonourable things good?
ALCIBIADES: Yes.
SOCRATES: You mean in such a case as the following:--In time of war, men have been wounded or have died in rescuing a companion or kinsman, when others who have neglected the duty of rescuing them have escaped in safety?
ALCIBIADES: True.
SOCRATES: And to rescue another under such circumstances is honourable, in respect of the attempt to save those whom we ought to save; and this is courage?
ALCIBIADES: True.
SOCRATES: But evil in respect of death and wounds?
ALCIBIADES: Yes.
SOCRATES: And the courage which is shown in the rescue is one thing, and the death another?
ALCIBIADES: Certainly.
SOCRATES: Then the rescue of one's friends is honourable in one point of view, but evil in another?
ALCIBIADES: True.
SOCRATES: And if honourable, then also good: Will you consider now whether I may not be right, for you were acknowledging that the courage which is shown in the rescue is honourable? Now is this courage good or evil? Look at the matter thus: which would you rather choose, good or evil?
ALCIBIADES: Good.
SOCRATES: And the greatest goods you would be most ready to choose, and would least like to be deprived of them?
ALCIBIADES: Certainly.
SOCRATES: What would you say of courage? At what price would you be willing to be deprived of courage?
ALCIBIADES: I would rather die than be a coward.
SOCRATES: Then you think that cowardice is the worst of evils?
ALCIBIADES: I do.
SOCRATES: As bad as death, I suppose?
ALCIBIADES: Yes.
SOCRATES: And life and courage are the extreme opposites of death and cowardice?
ALCIBIADES: Yes.
SOCRATES: And they are what you would most desire to have, and their opposites you would least desire?
ALCIBIADES: Yes.
SOCRATES: Is this because you think life and courage the best, and death and cowardice the worst?
ALCIBIADES: Yes.
SOCRATES: And you would term the rescue of a friend in battle honourable, in as much as courage does a good work?
ALCIBIADES: I should.
SOCRATES: But evil because of the death which ensues?
ALCIBIADES: Yes.
SOCRATES: Might we not describe their different effects as follows:--You may call either of them evil in respect of the evil which is the result, and good in respect of the good which is the result of either of them?
ALCIBIADES: Yes.
SOCRATES: And they are honourable in so far as they are good, and dishonourable in so far as they are evil?
ALCIBIADES: True.
SOCRATES: Then when you say that the rescue of a friend in battle is honourable and yet evil, that is equivalent to saying that the rescue is good and yet evil?
ALCIBIADES: I believe that you are right, Socrates.
SOCRATES: Nothing honourable, regarded as honourable, is evil; nor anything base, regarded as base, good.
ALCIBIADES: Clearly not.
SOCRATES: Look at the matter yet once more in a further light: he who acts honourably acts well?
ALCIBIADES: Yes.
SOCRATES: And he who acts well is happy?
ALCIBIADES: Of course.
SOCRATES: And the happy are those who obtain good?
ALCIBIADES: True.
SOCRATES: And they obtain good by acting well and honourably?
ALCIBIADES: Yes.
SOCRATES: Then acting well is a good?
ALCIBIADES: Certainly.
SOCRATES: And happiness is a good?
ALCIBIADES: Yes.
SOCRATES: Then the good and the honourable are again identified.
ALCIBIADES: Manifestly.
SOCRATES: Then, if the argument holds, what we find to be honourable we shall also find to be good?
ALCIBIADES: Certainly.
SOCRATES: And is the good expedient or not?
ALCIBIADES: Expedient.
SOCRATES: Do you remember our admissions about the just?
ALCIBIADES: Yes; if I am not mistaken, we said that those who acted justly must also act honourably.
SOCRATES: And the honourable is the good?
ALCIBIADES: Yes.
