pted by reference
to the satisfaction of the gods. In so far as the gods administered
the world in a right spirit, they would show favour to the virtuous.

PLATO. [427-347 B.C.]

The Ethical Doctrines of Plato are scattered through his various
Dialogues; and incorporated with his philosophical method, with his
theory of Ideas, and with his theories of man and of society.

From Sokrates, Plato derived Dialectics, or the method of Debate; he
embodied all his views in imaginary conversations, or Dialogues,
suggested by, and resembling the real conversations of Sokrates. And
farther, in imitation of his master, he carried on his search after
truth under the guise of ascertaining the exact meaning or definition
of leading terms; as Virtue, Courage, Holiness, Temperance, Justice,
Law, Beauty, Knowledge, Rhetoric, &c.

We shall first pass in review the chief Dialogues containing Ethical
doctrines.

The APOLOGY, KRITON, and EUTHYPHRON (we follow Mr. Grote's order) may
be passed by as belonging more to his master than to himself;
moreover, everything contained in them will be found recurring in
other dialogues.

The ALKIBIADES I. is a good specimen of the Sokratic manner. It brings
out the loose discordant notions of _Just_ and _Unjust_ prevailing in
the community; sets forth that the Just is also honourable, good, and
expedient--the cause of happiness to the just man; urges the
importance of Self-knowledge; and maintains that the conditions of
happiness are not wealth and power, but Justice and Temperance.

ALKIBIADES II. brings out a Platonic position as to the _Good_. There
are a number of things that are good, as health, money, family, but
there is farther required the skill to apply these in proper measure
to the supreme end of life. All knowledge is not valuable; there may
be cases where ignorance is better. What we are principally interested
in knowing is the Good, the Best, the Profitable. The man of much
learning, without this, is like a vessel tossed on the sea without a
pilot.[6]

In HIPPIAS MINOR, appears an extreme statement of the doctrine, common
to Sokrates and Plato, identifying virtue with knowledge, or giving
exclusive attention to the intellectual element of conduct. It is
urged that a mendacious person, able to tell the truth if he chooses,
is better than one unable to tell it, although wishing to do so; the
knowledge is of greater worth than the good disposition.

In MINOS (or the Definition of