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Updated: May 1, 2025
But seeing several have already written what they had heard him say in divers occasions upon this subject, I will content myself with relating some things which he said to Euthydemus when I myself was present. "Have you never reflected, Euthydemus, on the great goodness of the Deity in giving to men whatever they want?" "Indeed, I never have," answered he.
"It is true," said Euthydemus, "that whoever knows not his own strength knows not himself." "But," continued Socrates, "who sees not of how great advantage this knowledge is to man, and how dangerous it is to be mistaken in this affair? for he who knows himself knows likewise what is good for himself.
"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?"
"We must, therefore," replied Socrates, "put among the actions of justice those very actions we have ascribed to injustice, and we will only establish this distinction, that it is just to behave ourselves so towards our enemies; but that to treat our friends thus is an injustice, because we ought to live with them uprightly, and without any deceit." "I think so," said Euthydemus.
It belongs to the temperate only to inquire what things are best and what not, and then, after having found out the difference by experience and reasoning, to embrace the good and avoid the bad, which renders them at once most happy, most virtuous, and most prudent." This was the sum of this conference with Euthydemus.
"You allow, then, that to do good is to be free, and that to be prevented from doing it, by any obstacle whatever, is not to be free?" "I think so," said Euthydemus. "You believe, then," said Socrates, "that debauched persons are not free?" "I do." "Do you believe likewise," continued Socrates, "that debauchery does not only hinder from doing good, but compels to do ill?" "I think it does."
Socrates, having done what he proposed, continued thus his discourse: "Do not men tell lies?" "Very often," answered Euthydemus. "Under which head shall we put lying?" "Under that of injustice," said Euthydemus. "Do not men sometimes cheat?" "Most certainly." "Where shall we put cheating?" said Socrates. "Under injustice." "And doing wrong to one's neighbour?" "There too."
"Do you think," said Socrates, "that one may learn to be just and honest, as well as we learn to read and write?" "I think we may." "Which," added Socrates, "do you take to be the most ignorant, he who reads wrong on purpose, or he who reads wrong because he can read no better?" "The last of them," answered Euthydemus; "for the other who mistakes for pleasure need not mistake when he pleases."
This is the reason that the intemperate find less satisfaction in these actions, which are necessary and frequently done. But temperance, which accustoms us to wait for the necessity, is the only thing that makes us feel an extreme pleasure in these occasions." "You are in the right," said Euthydemus.
Socrates, discussing his maxim with Euthydemus, gives a clear and comprehensive idea of this interesting subject: "Socrates then said: 'Tell me, Euthydemus, have you ever gone to Delphi? 'Yes, twice, replied he.
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