Alcibiades : But by Heaven, Socrates, I do not even know what I am saying, I feel altogether in such a strange state ! For from moment to moment I change my view under your questioning.
Socrates : And are you unaware, my friend, what this feeling is ?
Alcibiades : I am, quite.
Socrates : Well, do you suppose that if someone should ask you whether you have two eyes or three, two hands or four, or anything else of that sort, you would answer differently from moment to moment, or always the same thing ?
[117a] Alcibiades : I begin to have misgivings about myself, but still I think I should make the same answer.Socrates : And the reason would be, because you know ?
Alcibiades : I think so.
Socrates : Then if you involuntarily give contradictory answers, clearly it must be about things of which you are ignorant.
Alcibiades : Very likely.
Socrates : And you say you are bewildered in answering about just and unjust, noble and base, evil and good, expedient and inexpedient ? Now, is it not obvious that your bewilderment is caused by your ignorance of these things ?
[117b] Alcibiades : I agree.Socrates : Then is it the case that when a man does not know a thing he must needs be bewildered in spirit regarding that thing ?
Alcibiades : Yes, of course.
Socrates : Well now, do you know in what way you can ascend to heaven ?
Alcibiades : On my word, not I.
Socrates : Is that too a kind of question about which your judgement is bewildered ?
Alcibiades : No, indeed.
Socrates : Do you know the reason, or shall I state it ?
Alcibiades : State it.
Socrates : It is, my friend, that while not knowing the matter you do not suppose that you know it.
[117c] Alcibiades : Here again, how do you mean ?Socrates : Do your share, in seeing for yourself. Are you bewildered about the kind of thing that you do not know and are aware of not knowing ? For instance, you know, I suppose, that you do not know about the preparation of a tasty dish ?
Alcibiades : Quite so.
Socrates : Then do you think for yourself how you are to prepare it, and get bewildered, or do you entrust it to the person who knows ?
Alcibiades : I do the latter.
Socrates : And what if you should be on a ship at sea ? Would you think [117d] whether the tiller should be moved inwards or outwards, and in your ignorance bewilder yourself, or would you entrust it to the helmsman, and be quiet ?
Alcibiades : I would leave it to him.
Socrates : So you are not bewildered about what you do not know, so long as you know that you do not know ?
Alcibiades : It seems I am not,
Socrates : Then do you note that mistakes in action also are due to this ignorance of thinking one knows when one does not ?
Alcibiades : Here again, how do you mean ?
Socrates : We set about acting, I suppose, when we think we know what we are doing ?
[117e] Alcibiades : Yes.Socrates : But when people think they do not know, I suppose they hand it over to others ?
Alcibiades : To be sure.
Socrates : And so that kind of ignorant person makes no mistakes in life, because they entrust such matters to others ?
Alcibiades : Yes.
Socrates : Who then are those who make mistakes ? For, I take it, they cannot be those who know.
Alcibiades : No, indeed.
Socrates : But since it is neither those who know, nor those of the ignorant [118a] who know that they do not know, the only people left, I think, are those who do not know, but think that they do ?
Alcibiades : Yes, only those.
Socrates : Then this ignorance is a cause of evils, and is the discreditable sort of stupidity ?
Alcibiades : Yes.
Socrates : And when it is about the greatest matters, it is most injurious and base ?
Alcibiades : By far.
Socrates : Well then, can you mention any greater things than the just, the noble, the good, and the expedient ?
Alcibiades : No, indeed.
Socrates : And it is about these, you say, that you are bewildered ?
Alcibiades : Yes.
Socrates : But if you are bewildered, is it not clear from what has gone before [118b] that you are not only ignorant of the greatest things, but while not knowing them you think that you do ?
Alcibiades : I am afraid so.