ittle
but wholesale; comprehending in one, things sacred as well as profane,
private and public; for which acts of wrong, if he were detected
perpetrating any one of them singly, he would be punished and incur
great disgrace--they who do such wrong in particular cases are called
robbers of temples, and man-stealers and burglars and swindlers and
thieves. But when a man besides taking away the money of the citizens
has made slaves of them, then, instead of these names of reproach, he is
termed happy and blessed, not only by the citizens but by all who
hear of his having achieved the consummation of injustice. For mankind
censure injustice, fearing that they may be the victims of it and not
because they shrink from committing it. And thus, as I have shown,
Socrates, injustice, when on a sufficient scale, has more strength and
freedom and mastery than justice; and, as I said at first, justice is
the interest of the stronger, whereas injustice is a man's own profit
and interest.

Thrasymachus, when he had thus spoken, having, like a bath-man, deluged
our ears with his words, had a mind to go away. But the company
would not let him; they insisted that he should remain and defend his
position; and I myself added my own humble request that he would not
leave us. Thrasymachus, I said to him, excellent man, how suggestive
are your remarks! And are you going to run away before you have fairly
taught or learned whether they are true or not? Is the attempt to
determine the way of man's life so small a matter in your eyes--to
determine how life may be passed by each one of us to the greatest
advantage?

And do I differ from you, he said, as to the importance of the enquiry?

You appear rather, I replied, to have no care or thought about us,
Thrasymachus--whether we live better or worse from not knowing what you
say you know, is to you a matter of indifference. Prithee, friend,
do not keep your knowledge to yourself; we are a large party; and any
benefit which you confer upon us will be amply rewarded. For my own
part I openly declare that I am not convinced, and that I do not believe
injustice to be more gainful than justice, even if uncontrolled and
allowed to have free play. For, granting that there may be an unjust
man who is able to commit injustice either by fraud or force, still this
does not convince me of the superior advantage of injustice, and there
may be others who are in the same predicament with myself. Perhaps we