Middlebury register. (Middlebury, Vt.) 1886-1937, 1886-01-01

Al. Very.
Soc. Well, then, consider and trv TO
explain what is the meaning of "better."
III the matter of making peace and going
10 war with those against whom YOU
ought to go to war? TO what does that
refer?
Al. am thinking, and cannot tell.
soc. But you surely know what
are the charges which we bring against
one another, when we arrive at the
point of making war, and what name
we give them!
AL. Yes, certainly; we say that we
have been deceived or forced, or defraud
ed.
soc. And how does this happenP
Will you tell me that? For there NAV be
Il difference in the manner.
Al. DO you mean by how, Socrates.
whether we suffered these things Justly
or unjustly?
soc. Exactly.
Al. There can be no greater difference
than between just and unjust.
soc. And would you advise the Athe-
mans to go to war with the Just or with
the unjust?
Al. That is an awkward question: for,
certainly, even if person did intend to
90 to war with the just, he would not adj
NIT that they were just
soc. He would not go to war because
that would be unlawful?
Al. Yes; and not honorable.
Soc. Then you, too, would address
them on principles of Justice?
Al. Certainly.
SOC. What. then, is justice but that
better, OF which spoke, in going to war
or not going to war with those against
whom we ought or ought not. and when
We ought or ought not to 90 to war:
Al. Clearly.
SOC But how is this. friend Alcibia-
dies: Have You forgotten that YOU do
not know this. or have you been to the
Schoolmaster without my knowledge,
and has he taught YOU to discern the lust
from the unjust: wish YOU would tell
m" who he is, that may go and learn of
him-you shall Introduce me.
Al. You are hooking. Socrates.
/ soc. No. indeed: most solemnlv de-
clare to You by /eus. who is the god of
our common friendship.and whom never
Will forSWear, that | am not; tell me,
tlen' who this Instructor is, if he exists?
AL. But, perhaps, he does not exist;
may | not have acquired the knowledge
of just and unjust in some other way?
Soc. Yes if you have discovered them.
AL. But do you think that | could
discover them:
SOC. am sure that you might. if you
inquired about them.
AL. And do you not think that I
would inquire:
Soc. Yes; if you thought that you
did not know them.
AL. And was there never a time when
| did not know them:
Soc. Very good; then can you tell me
the time when you thought that you did
not know the nature of the just and the I'M
Just: What do you say to last year: We're
YOU in the state of conscious ignorance
and inquiry: or did you think that you
knew? And please to answer truly, that
our discussion may not be in vain.
AL. Well, | thought that | knew.
soc. And two years ago, and three
all the same?
Al. | did.
Soc. And more than four years ago
You were a child-were you not?
AL. Yes.
Soc. And then am quite sure you
thought You knew.
Al. And why are you sure of that?
Soc. Because often heard you when
IA child, in your teachers house. or else
where, playing at dice or some other
game with the boys, not heSitating at all
about the nature of the Just and unjust;
but very COMMUNICATING and shout
ing that one of the boys was a rogue
and cheat, and had been cheating.
Is not that true:
Al. But what was | to do, Socrates,
when anybody cheated me:
soc. Yes; and that very question i'm
plies that you knew the nature of just
and unjust.
Al. To be sure | knew; | was quite
aware that was being cheated.
Soc. Then you suppose yourself when
a child to have known the nature of Just
and unjust?
AL. Certainly.
Soc. And when did you discover them
not, surely, at the time at which you
thought that you knew them:
AL. Certainly not.
Soc. And when did you think that
you were ignorant? If you consider, you
will find that there never was such a
time.
Al Really Sopratps | cannot sew