Gorgias

[507] And that which is orderly is temperate? Assuredly. And the temperate soul is good? No other answer can I give, Callicles dear; have you any?

CALLICLES: Go on, my good fellow.

SOCRATES: Then I shall proceed to add, that if the temperate soul is the good soul, the soul which is in the opposite condition, that is, the foolish and intemperate, is the bad soul. Very true. And will not the temperate man do what is proper, both in relation to the gods and to men;—for he would not be temperate if he did not? Certainly he will do what is proper. In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy must be just and holy? Very true. And must he not be courageous? for the duty of a temperate man is not to follow or to avoid what he ought not, but what he ought, whether things or men or pleasures or pains, and patiently to endure when he ought; and therefore, Callicles, the temperate man, being, as we have described, also just and courageous and holy, cannot be other than a perfectly good man, nor can the good man do otherwise than well and perfectly whatever he does; and he who does well must of necessity be happy and blessed, and the evil man who does evil, miserable: now this latter is he whom you were applauding—the intemperate who is the opposite of the temperate. Such is my position, and these things I affirm to be true. And if they are true, then I further affirm that he who desires to be happy must pursue and practise temperance and run away from intemperance as fast as his legs will carry him: he had better order his life so as not to need punishment; but if either he or any of his friends, whether private individual or city, are in need of punishment, then justice must be done and he must suffer punishment, if he would be happy. This appears to me to be the aim which a man ought to have, and towards which he ought to direct all the energies both of himself and of the state, acting so that he may have temperance and justice present with him and be happy, not suffering his lusts to be unrestrained, and in the never-ending desire satisfy them leading a robber’s life. Such a one is the friend neither of God nor man, for he is incapable of communion, and he who is incapable of communion is also incapable of friendship.