ot so well accomplished, by any other thing?

I do not understand, he said.

Let me explain: Can you see, except with the eye?

Certainly not.

Or hear, except with the ear?

No.

These then may be truly said to be the ends of these organs?

They may.

But you can cut off a vine-branch with a dagger or with a chisel, and in
many other ways?

Of course.

And yet not so well as with a pruning-hook made for the purpose?

True.

May we not say that this is the end of a pruning-hook?

We may.

Then now I think you will have no difficulty in understanding my meaning
when I asked the question whether the end of anything would be that
which could not be accomplished, or not so well accomplished, by any
other thing?

I understand your meaning, he said, and assent.

And that to which an end is appointed has also an excellence? Need I ask
again whether the eye has an end?

It has.

And has not the eye an excellence?

Yes.

And the ear has an end and an excellence also?

True.

And the same is true of all other things; they have each of them an end
and a special excellence?

That is so.

Well, and can the eyes fulfil their end if they are wanting in their own
proper excellence and have a defect instead?

How can they, he said, if they are blind and cannot see?

You mean to say, if they have lost their proper excellence, which is
sight; but I have not arrived at that point yet. I would rather ask
the question more generally, and only enquire whether the things which
fulfil their ends fulfil them by their own proper excellence, and fail
of fulfilling them by their own defect?

Certainly, he replied.

I might say the same of the ears; when deprived of their own proper
excellence they cannot fulfil their end?

True.

And the same observation will apply to all other things?

I agree.

Well; and has not the soul an end which nothing else can fulfil? for
example, to superintend and command and deliberate and the like. Are not
these functions proper to the soul, and can they rightly be assigned to
any other?

To no other.

And is not life to be reckoned among the ends of the soul?

Assuredly, he said.

And has not the soul an excellence also?

Yes.

And can she or can she not fulfil her own ends when deprived of that
excellence?

She cannot.

Then an evil soul must necessarily be an evil ruler and superintendent,
and the good soul a good ruler?

Yes, necessarily.

And we have