Dialogues

attributed to the ignorance which has conceit of knowledge? Alcibiades Once more, what do you mean? Socrates I suppose that we begin to act when we think that we know what we are doing? Alcibiades Yes. Socrates But when people think that they do not know, they entrust their business to others? Alcibiades Yes. Socrates And so there is a class of ignorant persons who do not make mistakes in life, because they trust others about things of which they are ignorant? Alcibiades True. Socrates Who, then, are the persons who make mistakes? They cannot, of course, be those who know? Alcibiades Certainly not. Socrates But if neither those who know, nor those who know that they do not know, make mistakes, there remain those only who do not know and think that they know. Alcibiades Yes, only those. Socrates Then this is ignorance of the disgraceful sort which is mischievous? Alcibiades Yes. Socrates And most mischievous and most disgraceful when having to do with the greatest matters? Alcibiades By far. Socrates And can there be any matters greater than the just, the honourable, the good, and the expedient? Alcibiades There cannot be. Socrates And these, as you were saying, are what perplex you? Alcibiades Yes. Socrates But if you are perplexed, then, as the previous argument has shown, you are not only ignorant of the greatest matters, but being ignorant you fancy that you know them? Alcibiades I fear that you are right. Socrates And now see what has happened to you, Alcibiades! I hardly like to speak of your evil case, but as we are alone I will: My good friend, you are wedded to ignorance of the most disgraceful kind, and of this you are convicted, not by me, but out of your own mouth and by your own argument; wherefore also you rush into politics before you are educated. Neither is your case to be deemed singular. For I might say the same of almost all our statesmen, with the exception, perhaps of your guardian, Pericles. Alcibiades Yes, Socrates; and Pericles is said not to have got his wisdom by the light of nature, but to have associated with several of the philosophers; with Pythocleides, for example, and with Anaxagoras, and now in advanced life with Damon, in the hope of gaining wisdom. Socrates Very good; but did you ever know a man wise in anything who was unable to impart his particular wisdom? For example, he who taught you letters was not only wise, but he made you and any others whom he liked wise. Alcibiades Yes. Socrates And you, whom he taught, can do the same? Alcibiades True. Socrates And in like manner the harper and gymnastic-master? Alcibiades Certainly. Socrates When a person is enabled to impart knowledge to another, he thereby gives an excellent proof of his own understanding of any matter. Alcibiades I agree. Socrates Well, and did Pericles make anyone wise; did he begin by making his sons wise? Alcibiades But, Socrates, if the two sons of Pericles were simpletons, what has that to do with the matter? Socrates Well, but did he make your brother, Cleinias, wise? Alcibiades Cleinias is a madman; there is no use in talking of him. Socrates But if Cleinias is a madman and the two sons of Pericles were simpletons, what reason can be given why he neglects you, and lets you be as you are? Alcibiades I believe that I am to blame for not listening to him. Socrates But did you ever hear of any other Athenian or foreigner, bond or free, who was deemed to have grown wiser in the society of Pericles⁠—as I might cite Pythodorus, the son of Isolochus, and Callias, the son of Calliades, who have grown wiser in the society of Zeno, for which privilege they have each of them paid him the sum of a hundred minae605 to the increase of their wisdom and fame. Alcibiades I certainly never did hear of anyone. Socrates Well, and in reference to your own case, do you mean to remain as you are, or will you take some pains about yourself? Alcibiades With your aid, Socrates, I will. And indeed, when I hear you speak, the truth of what you are saying strikes home to me, and I agree with you, for our statesmen, all but a few, do appear to be quite uneducated. Socrates What is the inference? Alcibiades Why, that if they were educated they would be trained athletes, and he who means to rival them ought to have knowledge and experience when he attacks them; but now, as they have become politicians without any special training, why should I have the trouble of learning and practising? For I know well that by the light of nature I shall get the better of them. Socrates My dear friend, what a sentiment! And how unworthy of your noble form and your high estate! Alcibiades What do you mean, Socrates; why do you say so? Socrates I am grieved when I think of our mutual love. Alcibiades At what? Socrates At your fancying that the contest on which you are entering is with people here. Alcibiades Why, what others are there? Socrates Is that a question which a magnanimous soul should ask? Alcibiades Do you mean to say that the contest is not with these? Socrates And suppose that you were going to steer a ship into action, would you only aim at being the best pilot on board? Would you not, while acknowledging that you must possess this degree of excellence, rather look to your antagonists, and not, as you are now doing, to your fellow combatants? You ought to be so far above these latter, that they will not even dare to be your rivals; and, being regarded by you as inferiors, will do battle for you against the enemy; this is the kind of superiority which you must establish over them, if you mean to accomplish any noble action really worthy of yourself and of the state. Alcibiades That would certainly be my aim. Socrates Verily, then, you have good reason to be satisfied, if you are better than the soldiers; and you need not, when you are their superior and have your thoughts and actions fixed upon