Page - 1354 - in The Complete Plato

“draws near and stretches out his hand against his enemies be a just man.” But if he be unjust, I would not have him “look calmly upon bloody death,” nor “surpass in swiftness the Thracian Boreas”; and let no other thing that is called good ever be his. For the goods of which the many speak are not really good: first in the catalogue is placed health, beauty next, wealth third; and then innumerable others, as for example to have a keen eye or a quick ear, and in general to have all the senses perfect; or, again, to be a tyrant and do as you like; and the final consummation of happiness is to have acquired all these things, and when you have acquired them to become at once immortal. But you and I say, that while to the just and holy all these things are the best of possessions, to the unjust they are all, including even health, the greatest of evils. For in truth, to have sight, and hearing, and the use of the senses, or to live at all without justice and virtue, even though a man be rich in all the so– called goods of fortune, is the greatest of evils, if life be immortal; but not so great, if the bad man lives only a very short time. These are the truths which, if I am not mistaken, you will persuade or compel your poets to utter with suitable accompaniments of harmony and rhythm, and in these they must train up your youth. Am I not right? For I plainly declare that evils as they are termed are goods to the unjust, and only evils to the just, and that goods are truly good to the good, but evil to the evil. Let me ask again, Are you and I agreed about this? Cleinias. I think that we partly agree and partly do not. Athenian. When a man has health and wealth and a tyranny which lasts, and when he is preeminent in strength and courage, and has the gift of immortality, and none of the so–called evils which counter–balance these goods, but only the injustice and insolence of his own nature—of such an one you are, I suspect, unwilling to believe that he is miserable rather than happy. Cleinias. That is quite true. Athenian. Once more: Suppose that he be valiant and strong, and handsome and rich, and does throughout his whole life whatever he likes, still, if he be unrighteous and insolent, would not both of you agree that he will of necessity live basely? You will surely grant so much? Cleinias. Certainly. Athenian. And an evil life too? Cleinias. I am not equally disposed to grant that. Athenian. Will he not live painfully and to his own disadvantage? Cleinias. How can I possibly say so? 1354