said, injustice has to be considered.

Clearly.

Must not injustice be a strife which arises among the three
principles--a meddlesomeness, and interference, and rising up of a part
of the soul against the whole, an assertion of unlawful authority, which
is made by a rebellious subject against a true prince, of whom he is the
natural vassal,--what is all this confusion and delusion but injustice,
and intemperance and cowardice and ignorance, and every form of vice?

Exactly so.

And if the nature of justice and injustice be known, then the meaning of
acting unjustly and being unjust, or, again, of acting justly, will also
be perfectly clear?

What do you mean? he said.

Why, I said, they are like disease and health; being in the soul just
what disease and health are in the body.

How so? he said.

Why, I said, that which is healthy causes health, and that which is
unhealthy causes disease.

Yes.

And just actions cause justice, and unjust actions cause injustice?

That is certain.

And the creation of health is the institution of a natural order and
government of one by another in the parts of the body; and the creation
of disease is the production of a state of things at variance with this
natural order?

True.

And is not the creation of justice the institution of a natural order
and government of one by another in the parts of the soul, and the
creation of injustice the production of a state of things at variance
with the natural order?

Exactly so, he said.

Then virtue is the health and beauty and well-being of the soul, and
vice the disease and weakness and deformity of the same?

True.

And do not good practices lead to virtue, and evil practices to vice?

Assuredly.

Still our old question of the comparative advantage of justice and
injustice has not been answered: Which is the more profitable, to be
just and act justly and practise virtue, whether seen or unseen of
gods and men, or to be unjust and act unjustly, if only unpunished and
unreformed?

In my judgment, Socrates, the question has now become ridiculous. We
know that, when the bodily constitution is gone, life is no longer
endurable, though pampered with all kinds of meats and drinks, and
having all wealth and all power; and shall we be told that when the
very essence of the vital principle is undermined and corrupted, life
is still worth having to a man, if only he be allowed to do whatever he
likes with the single except