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No . III . The Gorgias . ( Continued from p . 815 . ) Callicles having , as we saw in the last number , declined to take any further part in the argument , Socrates requested him , if he would not join in the discussion , at least to listen and stop him if he said any thing
incorrect . ' If you refute me / continued Socrates , ' I shall not he angry with you , as you are with me , but shall account you my greatest friend / Socrates then recapitulated the preceding argument , questioning and answering himself . That Pleasant and Good are not synonymous ; that the Pleasant is to be pursued for the sake of Good , not Good for the sake of the pleasant : That the Pleasant is that , the presence of which makes us
pleased . Good , that , the presence of which makes us good . But we , like all other things that are made good , ate made so by the presence of some kind of excellence ; and our excellence , like that of all other things , is not brought about by haj : > -hazard , but by order , and regulation , and art . ' That , therefore , which , when it exists in any thing , makes it good , is some kind of order . An ordered mind , consequently , is better than an unregulated one . But an ordered mind is a considerate * one ; a con *
siderate mind therefore is good , ' and its opposite , a mind which never resists any impulse , is bad . Bat a considerate mind will always do what is fitting , both towards gods and men ; or it would not be considerate . But a mind which does what is fitting towards men , is a just mind ; towards gods , a pious one . And courageous likewise : for a considerate person will neither seek nor avoid what he ought not : he will seek , and avoid , and endure , those things , those persons , those
pleasures , and those pains , which he ought . A considerate person , or what is the same thing , a person possessed of self-command , is therefore , as we said before , of necessity just , and brave , and pious . And a good man does all things well , and is happy ; a bad man does ill , and is miserable ; and this is , the man without self-restraint , whom you praised . If all this be true , he who would be happy must practise self-restraint , and fly from self-indulgence ; he must endeavour above all things , not
to require punishment , but if he , or his friends , or his country , be in need of punishment , he must inflict it ' upfcn 'them . Such , it seems to me , is the scope and end of a good life : to produce justice and self-control in him who would be happy ; not to let his desires be uncontrolled , and make it the object of his life to satisfy them . — # n endjess ill , the life of a pirate : for such a person cannot be loved by God or man , for he cannot be in any sympathy or communion ( xoiiuovifi ) with them . * Either this argument , which proves that the happy are happy by
* 2 *< p {* ,. See the remarks on this word , in our abstract of the Protagoras in a former number . ™« re 204 .
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829
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NOTES ON SOME OF THE MORE POPULAR DIALOGUES OF PLATO .
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No . 96 . " ° 3 O
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1834, page 829, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2640/page/11/
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