Middlebury register. (Middlebury, Vt.) 1886-1937, 1886-01-08

Suade many!
AL. suppose that can.
Soc. And that is clearly what you
know?
AL. Yes.
Soc. 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.
AL. That may be supposed.
Soc. Well, then since the same per-
son who can persuade a multitude, can
persuade individuals, try conclusions up
on me, and prove to me that the just is
not always expedient.
AL. You take liberties, Socrates.
Soc. | shall take the liberty of prov
ing to you the opposite of that which you
will not prove to me.
AL. Proceed.
Soc. Answer my questions-that is
all.
AL. Nay, should like you to be the
speaker.
Soc. What, do you not wish to be per-
suaded?
AL. Certainly do.
Soc. And can you be persuaded bet
ter than out of your own mouth?
AL. should say not.
Soc. Then you shall answer; and if
you do not hear the words, that the just
is the expedient, coming out of your own
lips, never believe another man again.
AL. No, indeed; and answer l will,
for I do not see how that can do any
harm.
Soc. l perceive that you are a proph-
et Let me begin by asking whether you
allow that just is sometimes eXpcdicnt
and sometimes not?
| AL. Yes.
Soc. And sometimes honorable and
sometimes not
AL. What do you mean!
Soc. l am asking if you ever knew
any one who did what was dishonorable
and yet just?
AL. / never did.
Soc. All just things are honorable?
AL. Yes.
Soc. And are honorable things some
times good and sometimes not good, or
are they always good?
AL. | rather think, Socrates, that some
honorable things are evil.
Soc. And are some dishonorable things
good?
AL. Yes.
Soc. You mean in such case as the
following: In time of war, men have
been wounded or have died in rescuing d
companion or kinsman, when others who
have neglected the duty of rescuing them
have escaped in safety?
AL. True.
Soc. And to rescue another under
such circumstances is honorable, in re-
spect of the attempt to save those whom
we ought to love; and this is courage?
AL. True.
Soc. But evil in respect of death and
wounds?
AL. Yes.
Soc. And the courage which is shown
in the rescue is one thing. and the dealt
another.
AL. Certainly.
Soc. Then the rescue of ones friends
is not honorable, and yet evil in the same
point of view?
AL. No.
Soc. And yet if honorable, then also
good: VIII you consider whether this
may not be true, for you were acknowl-
edging that the courage which is shown
in the rescue is honorable. Now is this
courage good or evil? Look at the mat
ter in this light: which would you rather
choose, good or evil?
AL. Good.
SOC. And the greatest goods you
wouldbe most ready to choose and woult
leastlike to be depri ed of them?
AL. Certainly.
SOC. What would you say of courage
At what price would you be willing tC
be deprived of courage?
AL. / would rather die than be a COW
ard.
Soc. Then you think that cowardic(
is the worst of evils.
AL. l do.
Soc. As bad as death, suppose?
AL. Yes.
Soc. And life and courage are the ex
IRENE opposites of death and cowardice
AL. Yes.
Soc. And they are the qualities whicl
you would most desire to have, and tn
others you would least desire?
AL. Yes.
f Soc. Is this because you think lif
, and courage the best, and death and COW
, ardice the worst?
AL. Yes.
Soc. And you would regard the res