Ath. And must not that of which we are in need be the one to which we were just now alluding ?
Cle. Very true.
Ath. Did we not say that the workman or guardian, if he be perfect in every respect, ought not only to be able to see the many aims, but he should press onward to the one ? this he should know, and knowing, order all things with a view to it.
Cle. True.
Ath. And can any one have a more exact way of considering or contemplating. anything, than the being able to look at one idea gathered from many different things ?
Cle. Perhaps not.
Ath. Not “Perhaps not,” but “Certainly not,” my good sir, is the right answer. There never has been a truer method than this discovered by any man.
Cle. I bow to your authority, Stranger ; let us proceed in the way which you propose.
Ath. Then, as would appear, we must compel the guardians of our divine state to perceive, in the first place, what that principle is which is the same in all the four — the same, as we affirm, in courage and in temperance, and in justice and in prudence, and which, being one, we call as we ought, by the single name of virtue. To this, my friends, we will, if you please, hold fast, and not let go until we have sufficiently explained what that is to which we are to look, whether to be regarded as one, or as a whole, or as both, or in whatever way. Are we likely ever to be in a virtuous condition, if we cannot tell whether virtue is many, or four, or one ? Certainly, if we take counsel among ourselves, we shall in some way contrive that this principle has a place amongst us ; but if you have made up your mind that we should let the matter alone, we will.
Cle. We must not, Stranger, by the God of strangers I swear that we must not, for in our opinion you speak most truly ; but we should like to know how you will accomplish your purpose.
Ath. Wait a little before you ask ; and let us, first of all, be quite agreed with one another that the purpose has to be accomplished.
Cle. Certainly, it ought to be, if it can be.
Ast. Well, and about the good and the honourable, are we to take the same view ? Are our guardians only to know that each of them is many, or, also how and in what way they are one ?
Cle. They must consider also in what sense they are one.
Ath. And are they to consider only, and to be unable to set forth what they think ?
Cle. Certainly not ; that would be the state of a slave.
Ath. And may not the same be said of all good things — that the true guardians of the laws ought to know the truth about them, and to be able to interpret them in words, and carry them out in action, judging of what is and what is not well, according to nature ?
Cle. Certainly.