not say that all unjust acts are involuntary, or we must
show the meaning and truth of this statement.

ATHENIAN: Of these two alternatives, the one is quite intolerable--not
to speak what I believe to be the truth would be to me unlawful and
unholy. But if acts of injustice cannot be divided into voluntary and
involuntary, I must endeavour to find some other distinction between
them.

CLEINIAS: Very true, Stranger; there cannot be two opinions among us
upon that point.

ATHENIAN: Reflect, then; there are hurts of various kinds done by the
citizens to one another in the intercourse of life, affording plentiful
examples both of the voluntary and involuntary.

CLEINIAS: Certainly.

ATHENIAN: I would not have any one suppose that all these hurts are
injuries, and that these injuries are of two kinds--one, voluntary, and
the other, involuntary; for the involuntary hurts of all men are quite
as many and as great as the voluntary. And please to consider whether I
am right or quite wrong in what I am going to say; for I deny, Cleinias
and Megillus, that he who harms another involuntarily does him an injury
involuntarily, nor should I legislate about such an act under the idea
that I am legislating for an involuntary injury. But I should rather say
that such a hurt, whether great or small, is not an injury at all; and,
on the other hand, if I am right, when a benefit is wrongly conferred,
the author of the benefit may often be said to injure. For I maintain, O
my friends, that the mere giving or taking away of anything is not to be
described either as just or unjust; but the legislator has to consider
whether mankind do good or harm to one another out of a just principle
and intention. On the distinction between injustice and hurt he must
fix his eye; and when there is hurt, he must, as far as he can, make the
hurt good by law, and save that which is ruined, and raise up that
which is fallen, and make that which is dead or wounded whole. And when
compensation has been given for injustice, the law must always seek to
win over the doers and sufferers of the several hurts from feelings of
enmity to those of friendship.

CLEINIAS: Very good.

ATHENIAN: Then as to unjust hurts (and gains also, supposing the
injustice to bring gain), of these we may heal as many as are capable
of being healed, regarding them as diseases of the soul; and the cure of
injustice will take the following direction.

CLEINIAS: What direction?

A