f harmony and
order in the body?

CALLICLES: I suppose that you mean health and strength?

SOCRATES: Yes, I do; and what is the name which you would give to the
effect of harmony and order in the soul? Try and discover a name for
this as well as for the other.

CALLICLES: Why not give the name yourself, Socrates?

SOCRATES: Well, if you had rather that I should, I will; and you shall
say whether you agree with me, and if not, you shall refute and answer
me. 'Healthy,' as I conceive, is the name which is given to the
regular order of the body, whence comes health and every other bodily
excellence: is that true or not?

CALLICLES: True.

SOCRATES: And 'lawful' and 'law' are the names which are given to the
regular order and action of the soul, and these make men lawful and
orderly:--and so we have temperance and justice: have we not?

CALLICLES: Granted.

SOCRATES: And will not the true rhetorician who is honest and
understands his art have his eye fixed upon these, in all the words
which he addresses to the souls of men, and in all his actions, both in
what he gives and in what he takes away? Will not his aim be to implant
justice in the souls of his citizens and take away injustice, to implant
temperance and take away intemperance, to implant every virtue and take
away every vice? Do you not agree?

CALLICLES: I agree.

SOCRATES: For what use is there, Callicles, in giving to the body of
a sick man who is in a bad state of health a quantity of the most
delightful food or drink or any other pleasant thing, which may be
really as bad for him as if you gave him nothing, or even worse if
rightly estimated. Is not that true?

CALLICLES: I will not say No to it.

SOCRATES: For in my opinion there is no profit in a man's life if his
body is in an evil plight--in that case his life also is evil: am I not
right?

CALLICLES: Yes.

SOCRATES: When a man is in health the physicians will generally allow
him to eat when he is hungry and drink when he is thirsty, and to
satisfy his desires as he likes, but when he is sick they hardly suffer
him to satisfy his desires at all: even you will admit that?

CALLICLES: Yes.

SOCRATES: And does not the same argument hold of the soul, my good sir?
While she is in a bad state and is senseless and intemperate and unjust
and unholy, her desires ought to be controlled, and she ought to
be prevented from doing anything which does not tend to her own
improvement.

CALLICLES: