is clear that justice and all other virtue is wisdom.

On the other hand, madness (he maintained) was the opposite to wisdom;
not that he regarded simple ignorance as madness, (7) but he put it
thus: for a man to be ignorant of himself, to imagine and suppose that
he knows what he knows not, was (he argued), if not madness itself,
yet something very like it. The mass of men no doubt hold a different
language: if a man is all abroad on some matter of which the mass of
mankind are ignorant, they do not pronounce him "mad"; (8) but a like
aberration of mind, if only it be about matters within the scope
of ordinary knowledge, they call madness. For instance, any one who
imagined himself too tall to pass under a gateway of the Long Wall
without stooping, or so strong as to try to lift a house, or to attempt
any other obvious impossibility, is a madman according to them; but in
the popular sense he is not mad, if his obliquity is confined to small
matters. In fact, just as strong desire goes by the name of passion
in popular parlance, so mental obliquity on a grand scale is entitled
madness.

(7) See K. Joel, op. cit. p. 346; Grote, "Plato," i. 400.

(8) Or, "they resent the term 'mad' being applied to people who are
all abroad," etc. See Comte, "Pos. Pol." i. 575; ii. 373 (Engl.
trans.)

In answer to the question: what is envy? he discovered it to be a
certain kind of pain; not certainly the sorrow felt at the misfortunes
of a friend or the good fortune of an enemy--that is not envy; but, as
he said, "envy is felt by those alone who are annoyed at the successes
of their friends." And when some one or other expressed astonishment
that any one friendlily disposed to another should be pained at his
well-doing, he reminded him of a common tendency in people: when any one
is faring ill their sympathies are touched, they rush to the aid of the
unfortunate; but when fortune smiles on others, they are somehow pained.
"I do not say," he added, "this could happen to a thoughtful person; but
it is no uncommon condition of a silly mind." (9)

(9) Or, "a man in his senses... a simpleton"; for the sentiment L.
Dind. cf. Isocr. "ad Demonic." 7 D.

In answer to the question: what is leisure? I discover (he said) that
most men do something: (10) for instance, the dice player, (11) the
gambler, the buffoon, do something, but these have leisure; they can, if
they like, turn and do something better; but nobody has leisure t