Dialogues

to restore people to life, if they were able, as they are to put them to death⁠—and with as little reason. But now, since the argument has thus far prevailed, the only question which remains to be considered is whether we shall do rightly either in escaping or in suffering others to aid in our escape and paying them in money and thanks, or whether in reality we shall not do rightly; and if the latter, then death or any other calamity which may ensue on my remaining here must not be allowed to enter into the calculation. Crito I think that you are right, Socrates; how then shall we proceed? Socrates Let us consider the matter together, and do you either refute me if you can, and I will be convinced; or else cease, my dear friend, from repeating to me that I ought to escape against the wishes of the Athenians: for I highly value your attempts to persuade me to do so, but I may not be persuaded against my own better judgment. And now please to consider my first position, and try how you can best answer me. Crito I will. Socrates Are we to say that we are never intentionally to do wrong, or that in one way we ought and in another way we ought not to do wrong, or is doing wrong always evil and dishonourable, as I was just now saying, and as has been already acknowledged by us? Are all our former admissions which were made within a few days to be thrown away? And have we, at our age, been earnestly discoursing with one another all our life long only to discover that we are no better than children? Or, in spite of the opinion of the many, and in spite of consequences whether better or worse, shall we insist on the truth of what was then said, that injustice is always an evil and dishonour to him who acts unjustly? Shall we say so or not? Crito Yes. Socrates Then we must do no wrong? Crito Certainly not. Socrates Nor, when injured, injure in return, as the many imagine; for we must injure no one at all?105 Crito Clearly not. Socrates Again, Crito, may we do evil? Crito Surely not, Socrates. Socrates And what of doing evil in return for evil, which is the morality of the many⁠—is that just or not? Crito Not just. Socrates For doing evil to another is the same as injuring him? Crito Very true. Socrates Then we ought not to retaliate or render evil for evil to anyone, whatever evil we may have suffered from him. But I would have you consider, Crito, whether you really mean what you are saying. For this opinion has never been held, and never will be held, by any considerable number of persons; and those who are agreed and those who are not agreed upon this point have no common ground, and can only despise one another when they see how widely they differ. Tell me, then, whether you agree with and assent to my first principle, that neither injury nor retaliation nor warding off evil by evil is ever right. And shall that be the premise of our argument? Or do you decline and dissent from this? For so I have ever thought, and continue to think; but, if you are of another opinion, let me hear what you have to say. If, however, you remain of the same mind as formerly, I will proceed to the next step. Crito You may proceed, for I have not changed my mind. Socrates Then I will go on to the next point, which may be put in the form of a question:⁠—Ought a man to do what he admits to be right, or ought he to betray the right? Crito He ought to do what he thinks right. Socrates But if this is true, what is the application? In leaving the prison against the will of the Athenians, do I wrong any? or rather do I not wrong those whom I ought least to wrong? Do I not desert the principles which were acknowledged by us to be just⁠—what do you say? Crito I cannot tell, Socrates; for I do not know. Socrates Then consider the matter in this way:⁠—Imagine that I am about to play truant (you may call the proceeding by any name which you like), and the laws and the government come and interrogate me: “Tell us, Socrates,” they say; “what are you about? are you not going by an act of yours to overturn us⁠—the laws, and the whole state, as far as in you lies? Do you imagine that a state can subsist and not be overthrown, in which the decisions of law have no power, but are set aside and trampled upon by individuals?” What will be our answer, Crito, to these and the like words? Anyone, and especially a rhetorician, will have a good deal to say on behalf of the law which requires a sentence to be carried out. He will argue that this law should not be set aside; and shall we reply, “Yes; but the state has injured us and given an unjust sentence.” Suppose I say that? Crito Very good, Socrates. Socrates “And was that our agreement with you?” the law would answer; “or were you to abide by the sentence of the state?” And if I were to express my astonishment at their words, the law would probably add: “Answer, Socrates, instead of opening your eyes⁠—you are in the habit of asking and answering questions. Tell us⁠—What complaint have you to make against us which justifies you in attempting to destroy us and the state? In the first place did we not bring you into existence? Your father married your mother by our aid and begat you. Say whether you have any objection to urge against those of us who regulate marriage?” None, I should reply. “Or against those of us who after birth regulate the nurture and education of children, in which you also