f them the nature of
justice, as he has learned the Greek language of them? To this Socrates
answers, that they can teach Greek, but they cannot teach justice; for
they are agreed about the one, but they are not agreed about the other:
and therefore Alcibiades, who has admitted that if he knows he must
either have learned from a master or have discovered for himself the
nature of justice, is convicted out of his own mouth.

Alcibiades rejoins, that the Athenians debate not about what is just,
but about what is expedient; and he asserts that the two principles of
justice and expediency are opposed. Socrates, by a series of questions,
compels him to admit that the just and the expedient coincide.
Alcibiades is thus reduced to the humiliating conclusion that he knows
nothing of politics, even if, as he says, they are concerned with the
expedient.

However, he is no worse than other Athenian statesmen; and he will not
need training, for others are as ignorant as he is. He is reminded that
he has to contend, not only with his own countrymen, but with their
enemies--with the Spartan kings and with the great king of Persia; and
he can only attain this higher aim of ambition by the assistance of
Socrates. Not that Socrates himself professes to have attained the
truth, but the questions which he asks bring others to a knowledge of
themselves, and this is the first step in the practice of virtue.

The dialogue continues:--We wish to become as good as possible. But to
be good in what? Alcibiades replies--'Good in transacting business.' But
what business? 'The business of the most intelligent men at Athens.' The
cobbler is intelligent in shoemaking, and is therefore good in that; he
is not intelligent, and therefore not good, in weaving. Is he good in
the sense which Alcibiades means, who is also bad? 'I mean,' replies
Alcibiades, 'the man who is able to command in the city.' But to command
what--horses or men? and if men, under what circumstances? 'I mean
to say, that he is able to command men living in social and political
relations.' And what is their aim? 'The better preservation of the
city.' But when is a city better? 'When there is unanimity, such as
exists between husband and wife.' Then, when husbands and wives perform
their own special duties, there can be no unanimity between them; nor
can a city be well ordered when each citizen does his own work only.
Alcibiades, having stated first that goodness consists in the unan