Alcibiades : Your advice seems to me good, Socrates ; but try to explain in what way we can take pains over ourselves.
Socrates : Well, we have made one step in advance ; for there is a pretty fair agreement now as to what we are, whereas we were afraid we might fail of this and take pains, without knowing it, over something other than ourselves.
Alcibiades : That is so.
[132c] Socrates : And the next step, we see, is to take care of the soul, and look to that.Alcibiades : Clearly.
Socrates : While handing over to others the care of our bodies and our coffers.
Alcibiades : Quite so.
Socrates : Then how shall we obtain the most certain knowledge of it ? For if we know that, it seems we shall know ourselves also. In Heaven’s name, do we fail to comprehend the wise words of the Delphic inscription, which we mentioned just now ?
Alcibiades : With what intent do you say that, Socrates ?
[132d] Socrates : I will tell you what I suspect to be the real advice which the inscription gives us. I rather think there are not many illustrations of it to be found, but only in the case of sight.Alcibiades : What do you mean by that ?
Socrates : Consider in your turn : suppose that, instead of speaking to a man, it said to the eye of one of us, as a piece of advice “See thyself,” how should we apprehend the meaning of the admonition ? Would it not be, that the eye should look at that by looking at which it would see itself ?
Alcibiades : Clearly.
Socrates : Then let us think what object there is anywhere, by looking at which [132e] we can see both it and ourselves.
Alcibiades : Why, clearly, Socrates, mirrors and things of that sort.
Socrates : Quite right. And there is also something of that sort in the eye that we see with ?
Alcibiades : To be sure.
Socrates : And have you observed that the face of the person who looks into another’s eye is shown in the optic confronting him, [133a] as in a mirror, and we call this the pupil, for in a sort it is an image of the person looking ?
[133b] Alcibiades : That is true.Socrates : Then an eye viewing another eye, and looking at the most perfect part of it, the thing wherewith it sees, will thus see itself.
Alcibiades : Apparently.
Socrates : But if it looks at any other thing in man or at anything in nature but what resembles this, it will not see itself.
Alcibiades : That is true.
Socrates : Then if an eye is to see itself, it must look at an eye, and at that region of the eye in which the virtue of an eye is found to occur ; and this, I presume, is sight.
Alcibiades : That is so.
Socrates : And if the soul too, my dear Alcibiades, is to know herself, she must surely look at a soul, and especially at that region of it in which occurs the virtue of a soul — wisdom, and at any other part of a soul which resembles this ?
Alcibiades : I agree, Socrates.
[133c] Socrates : And can we find any part of the soul that we can call more divine than this, which is the seat of knowledge and thought ?Alcibiades : We cannot.
Socrates : Then this part of her resembles God, and whoever looks at this, and comes to know all that is divine, will gain thereby the best knowledge of himself.
Alcibiades : Apparently.
Socrates : And self-knowledge we admitted to be temperance.
Alcibiades : To be sure.
Socrates : So if we have no knowledge of ourselves and no temperance, shall we be able to know our own belongings, good or evil ?
Alcibiades : How can that be, Socrates ?
[133d] Socrates : For I expect it seems impossible to you that without knowing Alcibiades you should know that the belongings of Alcibiades are in fact his.Alcibiades : Impossible indeed, upon my word.
Socrates : Nor could we know that our belongings are ours if we did not even know ourselves ?
Alcibiades : How could we ?
Socrates : And so, if we did not so much as know our belongings, we could not know the belongings of our belongings either ?
Alcibiades : Apparently not.
Socrates : Then we were not quite correct in admitting just now that there are people who, without knowing themselves, know their belongings, while others know their belongings’ belongings. For it seems to be the function of one man and one art to discern all three — [133e] himself, his belongings, and the belongings of his belongings.
Alcibiades : It looks like it.
Socrates : And anyone who is ignorant of his belongings will be similarly ignorant, I suppose, of the belongings of others.
Alcibiades : Quite so.
Socrates : And if ignorant of others’ affairs, he will be ignorant also of the affairs of states.
Alcibiades : He must be.
Socrates : Then such a man can never be a statesman.
Alcibiades : No, indeed.
Socrates : No, nor an economist either.
[134a] Alcibiades : No, indeed.Socrates : Nor will he know what he is doing.
Alcibiades : No, I agree.
Socrates : And will not he who does not know make mistakes ?
Alcibiades : To be sure.
Socrates : And when he makes mistakes, will he not do ill both in private and in public ?
Alcibiades : Of course.
Socrates : And doing ill he will be wretched ?
Alcibiades : Yes, very.
Socrates : And what of those for whom he is doing so ?
Alcibiades : They will be wretched also.
Socrates : Then it is impossible to be happy if one is not temperate and good.
Alcibiades : Impossible.
[134b] Socrates : So it is the bad men who are wretched.Alcibiades : Yes, very.
Socrates : And hence it is not he who has made himself rich that is relieved of wretchedness, but he who has made himself temperate.
Alcibiades : Apparently.
Socrates : So it is not walls or warships or arsenals that cities need, Alcibiades, if they are to be happy, nor numbers, nor size, without virtue.
Alcibiades : No, indeed.
Socrates : And if you are to manage the city’s affairs properly and honorably, you must impart virtue to the citizens.
Alcibiades : Of course.
[134c] Socrates : But could one possibly impart a thing that one had not ?Alcibiades : How, indeed ?
Socrates : Then you or anyone else who is to be governor and curator, not merely of himself and his belongings in private, but of the state and its affairs, must first acquire virtue himself.
Alcibiades : That is true.
Socrates : Hence it is not licence or authority for doing what one pleases that you have to secure to yourself or the state, but justice and temperance.
Alcibiades : Apparently.
[134d] Socrates : For you and the state, if you act justly and temperately, will act so as to please God.Alcibiades : Naturally.
Socrates : And, as we were saying in what went before, you will act with your eyes turned on what is divine and bright.
Alcibiades : Apparently.
Socrates : Well, and looking thereon you will behold and know both yourselves and your good.
Alcibiades : Yes.
Socrates : And so you will act aright and well ?
Alcibiades : Yes.
[134e] Socrates : Well now, if you act in this way, I am ready to warrant that you must be happy.Alcibiades : And I can rely on your warranty.
Socrates : But if you act unjustly, with your eyes on the godless and dark, the probability is that your acts will resemble these through your ignorance of yourselves.
Alcibiades : That is probable.
Socrates : For if a man, my dear Alcibiades, is at liberty to do what he pleases, but is lacking in mind, what is the probable result to him personally, or to the state as well ? For instance, if he is sick and at liberty to do what he pleases — without a medical mind, [135a] but with a despot’s power which prevents anyone from even reproving him — what will be the result ? Will not his health, in all likelihood, be shattered ?
Alcibiades : That is true.
Socrates : Again, in a ship, if a man were at liberty to do what he chose, but were devoid of mind and excellence in navigation, do you perceive what must happen to him and his fellow-sailors ?
Alcibiades : I do : they must all perish.
Socrates : And in just the same way, if a state, or any office or authority, is lacking in excellence or virtue, [135b] it will be overtaken by failure ?
Alcibiades : It must.