Feast away in triumph, and take your fill of the argument; I will not
oppose you, lest I should displease the company.

Well then, proceed with your answers, and let me have the remainder of
my repast. For we have already shown that the just are clearly wiser
and better and abler than the unjust, and that the unjust are incapable
of common action; nay ing at more, that to speak as we did of men who
are evil acting at any time vigorously together, is not strictly true,
for if they had been perfectly evil, they would have laid hands upon
one another; but it is evident that there must have been some remnant
of justice in them, which enabled them to combine; if there had not
been they would have injured one another as well as their victims; they
were but half--villains in their enterprises; for had they been whole
villains, and utterly unjust, they would have been utterly incapable of
action. That, as I believe, is the truth of the matter, and not what
you said at first. But whether the just have a better and happier life
than the unjust is a further question which we also proposed to
consider. I think that they have, and for the reasons which to have
given; but still I should like to examine further, for no light matter
is at stake, nothing less than the rule of human life.

Proceed.

I will proceed by asking a question: Would you not say that a horse
has some end?

I should.

And the end or use of a horse or of anything would be that which could
not be accomplished, or not 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.