e heard you rightly, but you
seemed to me to be saying that the parts of virtue were not the same as
one another.' I should reply, 'You certainly heard that said, but not,
as you imagine, by me; for I only asked the question; Protagoras gave
the answer.' And suppose that he turned to you and said, 'Is this
true, Protagoras? and do you maintain that one part of virtue is unlike
another, and is this your position?'--how would you answer him?

I could not help acknowledging the truth of what he said, Socrates.

Well then, Protagoras, we will assume this; and now supposing that
he proceeded to say further, 'Then holiness is not of the nature of
justice, nor justice of the nature of holiness, but of the nature of
unholiness; and holiness is of the nature of the not just, and therefore
of the unjust, and the unjust is the unholy': how shall we answer him?
I should certainly answer him on my own behalf that justice is holy,
and that holiness is just; and I would say in like manner on your
behalf also, if you would allow me, that justice is either the same with
holiness, or very nearly the same; and above all I would assert that
justice is like holiness and holiness is like justice; and I wish that
you would tell me whether I may be permitted to give this answer on your
behalf, and whether you would agree with me.

He replied, I cannot simply agree, Socrates, to the proposition that
justice is holy and that holiness is just, for there appears to me to be
a difference between them. But what matter? if you please I please; and
let us assume, if you will I, that justice is holy, and that holiness is
just.

Pardon me, I replied; I do not want this 'if you wish' or 'if you will'
sort of conclusion to be proven, but I want you and me to be proven: I
mean to say that the conclusion will be best proven if there be no 'if.'

Well, he said, I admit that justice bears a resemblance to holiness,
for there is always some point of view in which everything is like every
other thing; white is in a certain way like black, and hard is like
soft, and the most extreme opposites have some qualities in common; even
the parts of the face which, as we were saying before, are distinct and
have different functions, are still in a certain point of view similar,
and one of them is like another of them. And you may prove that they
are like one another on the same principle that all things are like one
another; and yet things which are like in some part