her than
justice and the other virtues?

Yes, I said, there is. And of the virtues too we must behold not the
outline merely, as at present--nothing short of the most finished
picture should satisfy us. When little things are elaborated with an
infinity of pains, in order that they may appear in their full beauty
and utmost clearness, how ridiculous that we should not think the
highest truths worthy of attaining the highest accuracy!

A right noble thought; but do you suppose that we shall refrain from
asking you what is this highest knowledge?

Nay, I said, ask if you will; but I am certain that you have heard the
answer many times, and now you either do not understand me or, as I
rather think, you are disposed to be troublesome; for you have of been
told that the idea of good is the highest knowledge, and that all other
things become useful and advantageous only by their use of this. You
can hardly be ignorant that of this I was about to speak, concerning
which, as you have often heard me say, we know so little; and, without
which, any other knowledge or possession of any kind will profit us
nothing. Do you think that the possession of all other things is of
any value if we do not possess the good? or the knowledge of all other
things if we have no knowledge of beauty and goodness?

Assuredly not.

You are further aware that most people affirm pleasure to be the good,
but the finer sort of wits say it is knowledge

Yes.

And you are aware too that the latter cannot explain what they mean by
knowledge, but are obliged after all to say knowledge of the good?

How ridiculous!

Yes, I said, that they should begin by reproaching us with our
ignorance of the good, and then presume our knowledge of it--for the
good they define to be knowledge of the good, just as if we understood
them when they use the term 'good'--this is of course ridiculous.

Most true, he said.

And those who make pleasure their good are in equal perplexity; for
they are compelled to admit that there are bad pleasures as well as
good.

Certainly.

And therefore to acknowledge that bad and good are the same?

True.

There can be no doubt about the numerous difficulties in which this
question is involved.

There can be none.

Further, do we not see that many are willing to do or to have or to
seem to be what is just and honourable without the reality; but no one
is satisfied with the appearance of good--the reality is what they