Page - 61 - in The Complete Plato

and is ignorant of nothing. Let us suppose that there is such a person, and if there is, you will allow that he is the most knowing of all living men. Certainly he is. Yet I should like to know one thing more: which of the different kinds of knowledge makes him happy? or do all equally make him happy? Not all equally, he replied. But which most tends to make him happy? the knowledge of what past, present, or future thing? May I infer this to be the knowledge of the game of draughts? Nonsense about the game of draughts. Or of computation? No. Or of health? That is nearer the truth, he said. And that knowledge which is nearest of all, I said, is the knowledge of what? The knowledge with which he discerns good and evil. Monster! I said; you have been carrying me round in a circle, and all this time hiding from me the fact that the life according to knowledge is not that which makes men act rightly and be happy, not even if knowledge include all the sciences, but one science only, that of good and evil. For, let me ask you, Critias, whether, if you take away this, medicine will not equally give health, and shoemaking equally produce shoes, and the art of the weaver clothes?— whether the art of the pilot will not equally save our lives at sea, and the art of the general in war? Quite so. And yet, my dear Critias, none of these things will be well or beneficially done, if the science of the good be wanting. True. But that science is not wisdom or temperance, but a science of human advantage; not a science of other sciences, or of ignorance, but of good and evil: and if this be of use, then wisdom or temperance will not be of use. And why, he replied, will not wisdom be of use? For, however much we assume that wisdom is a science of sciences, and has a sway over other 61