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This was the sum of this conference with Euthydemus. Now Socrates said that conferences were so called because the custom was to meet and confer together, in order to distinguish things according to their different species, and he advised the frequent holding of these conferences, because it is an exercise that improves and makes men truly great, teaches them to become excellent politicians, and ripens the judgment and understanding.
I will show, in the next place, how Socrates’ friends learnt to reason so well by frequenting his conversation. He held that they who perfectly understand the nature of things can explain themselves very well p. 180concerning them, but that a man who has not that knowledge often deceives himself and others likewise. He therefore perpetually conferred with his friends without ever being weary of that exercise. It would be very difficult to relate how he defined every particular thing. I will therefore mention only what I think sufficient to show what method he observed in reasoning. And, in the first place, let us see how he argues concerning piety.
“Tell me,” said he to Euthydemus, “what piety is?” “It is a very excellent thing,” answered Euthydemus. “And who is a pious man?” said Socrates. “A man who serves the gods.” “Is it lawful,” added Socrates, “to serve the gods in what manner we please?” “By no means,” said Euthydemus; “there are laws made for that purpose, which must be kept.” “He, then, who keeps these laws will know how he ought to serve the gods?” “I think so.” “And is it not true,” continued Socrates, “that he who knows one way of serving the gods believes there is no better a way than his?” “That is certain.” “And will he not be careful how he does otherwise?” “I believe he will.” “He, then, who knows the laws that ought to be observed in the service of the gods, will serve them according to the laws?” “Without doubt.” “But he who serves the gods as the laws direct, serves them as he ought?” “True, he does.” “And he who serves the gods as he ought is pious?” “There can be no doubt of it.” “Thus, then,” said Socrates, “we have the true definition of a pious man: He who knows in what manner he ought to serve the gods?” “I think so,” said Euthydemus.
“Tell me further,” continued Socrates, “is it lawful for men to behave themselves to one another as they p. 181please?” “In nowise,” answered Euthydemus; “there are also certain laws which they ought to observe among themselves.” “And do they,” said Socrates, “who live together according to those laws, live as they ought?” “Yes.” “And do they who live as they ought live well?” “Certainly they do.” “And does he who knows how to live well with men understand well how to govern his affairs?” “It is likely that he may.” “Now, do you believe,” said Socrates, “that some men obey the laws without knowing what the laws command?” “I do not believe it.” “And when a man knows what he ought to do, do you think he believes that he ought not to do it?” “I do not think so.” “And do you know any men who do otherwise than they believe they ought to do?” “None at all.” “They, then, who know the laws that men ought to observe among themselves, do what those laws command?” “I believe so.” “And do they who do what the laws command, do what is just?” “Most surely.” “And they who do what is just are just likewise?” “None but they are so.” “We may, therefore, well conclude,” said Socrates, “that the just are they who know the laws that men ought to observe among themselves?” “I grant it,” said Euthydemus.
“And as for wisdom,” pursued Socrates, “what shall we say it is? Tell me whether are men said to be wise in regard to the things they know, or in regard to those they do not know?” “There can be no doubt,” answered Euthydemus, “but that it is in consideration of what they know; for how can a man be wise in things he knows not?” “Then,” said Socrates, “men are wise on account of their knowledge?” “It cannot be otherwise.” “Is wisdom anything but what p. 182renders us wise?” “No.” “Wisdom therefore is only knowledge?” “I think so.” “And do you believe,” said Socrates, “that it is in the power of a man to know everything?” “Not so much as even the hundredth part.” “It is, then, impossible,” said Socrates, “to find a man who is wise in all things?” “Indeed it is,” said Euthydemus. “It follows, then,” said Socrates, “that every man is wise in what he knows?” “I believe so.”
“But can we, by this same way of comparison, judge of the nature of good?” “As how?” said Euthydemus. “Do you think,” said Socrates, “that the same thing is profitable to all men?” “By no means.” “Do you believe that the same thing may be profitable to one and hurtful to another?” “I think it may.” “Then is it not the good that is profitable?” “Yes, certainly.” “Therefore, ‘what is profitable is a good to him to whom it is profitable.’” “That is true.”
“Is it not the same with what is beautiful? For, can you say that a body or a vessel is beautiful and proper for all the world?” “By no means.” “You will say, then, that it is beautiful in regard to the thing for which it is proper?” “Yes.” “But tell me whether what is reputed beautiful for one thing has the same relation to another as to that to which it is proper?” “No.” “Then ‘whatever is of any use is reputed beautiful in regard to the thing to which that use relates?’” “I think so.”
“And what say you of courage?” added Socrates. “Is it an excellent thing?” “Very excellent,” answered Euthydemus. “But do you believe it to be of use in occasions of little moment?” “Yes; but it is necessary in great affairs.” “Do you think it of great advantage in dangers,” continued Socrates, p. 183“not to perceive the peril we are in?” “I am not of that opinion.” “At that rate,” said Socrates, “they who are not frightened because they see not the danger are in nowise valiant.” “There is no doubt of it,” said Euthydemus, “for otherwise there would be some fools, and even cowards, who must be accounted brave.” “And what are they who fear what is not to be feared?” “They are less brave than the others,” answered Euthydemus. “They therefore,” said Socrates, “who show themselves valiant in dangerous occasions, are they whom you call brave; and they who behave themselves in them unworthily, are they whom you call cowards?” “Very right.” “Do you think,” added Socrates, “that any men are valiant in such occasions except they who know how to behave themselves in them?” “I do not think there are.” “And are not they, who behave themselves unworthily, the same as they who know not how to behave themselves?” “I believe they are.” “And does not every man behave himself as he believes he ought to do?” “Without doubt.” “Shall we say, then, that they who behave themselves ill know how they ought to behave themselves?” “By no means.” “They, therefore, who know how to behave themselves, are they who behave themselves well?” “They and no others.” “Let us conclude, then,” said Socrates, “that they who know how to behave themselves well in dangers and difficult occasions are the brave, and that they who know not how to do so are the cowards.” “That is my opinion,” said Euthydemus.
