[10] Plato, Kleitoph. p. 409 D. Τελευτῶν ἀπεκρίνατό τις, ὦ Σώκρατες, μοὶ τῶν σῶν ἑταίρων, ὃς δὴ κομψότατα ἔδοξεν εἰπεῖν, ὅτι τοῦτ’ εἴη τὸ τῆς δικαιοσύνης ἴδιον ἔργον, ὃ τῶν ἄλλων οὐδεμιᾶς, φιλίαν ἐν ταῖς πόλεσι ποιεῖν.
[11] Plato, Kleitoph. p. 409 E.
At this stage of our conversation the hearers themselves felt perplexed, and interfered to remonstrate with him; observing, that the debate had come round to the same point again. They declared that the medical art also was harmony of reason and intelligence: that the like was true besides of every other art: that each of them could define the special end to which it tended: but that as to that art, or that harmony of reason and intelligence, which had been called Justice, no one could see to what purpose it tended, nor what was its special work.[12]
[12] Plato, Kleitoph. p. 410 A. καὶ ἔλεγον (i.e. the hearers said) ὅτι καὶ ἡ ἰατρικὴ ὁμόνοιά τίς ἐστι, καὶ ἅπασαι αἱ τέχναι, καὶ περὶ ὅτου εἰσίν, ἔχουσι λέγειν· τὴν δὲ ὑπὸ σοῦ λεγομένην δικαιοσύνην ἢ ὁμόνοιαν, ὅποι τείνουσά ἐστι, διαπέφευγε, καὶ ἄδηλον αὐτῆς ὅ, τι πότ ἐστὶ τὸ ἔργον.
Kleitophon at length asked the question from Sokrates himself. But Sokrates did not answer clearly. Kleitophon believes that Sokrates knows, but will not tell.
After all this debate (continues Kleitophon) I addressed the same question to yourself, Sokrates — What is Justice? You answered — To do good to friends, hurt to enemies. But presently it appeared, that the just man would never, on any occasion, do hurt to any one:— that he would act towards every one with a view to good. It is not once, nor twice, but often and often, that I have endured these perplexities, and have importuned you to clear them up.[13] At last I am wearied out, and have come to the conviction that you are doubtless a consummate proficient in the art of stimulating men to seek virtue; but that as to the ulterior question, how they are to find it — you either do not know, or you will not tell. In regard to any art (such as steersmanship or others), there may be persons who can extol and recommend the art to esteem, but cannot direct the hearers how to acquire it: and in like manner a man might remark about you, that you do not know any better what Justice is, because you are a proficient in commending it. For my part, such is not my opinion. I think that you know, but have declined to tell me. I am resolved, in my present embarrassment, to go to Thrasymachus, or any one else that I can find to help me; unless you will consent to give me something more than these merely stimulating discourses.[14] Consider me as one upon whom your stimulus has already told. If the question were about gymnastic, as soon as I had become fully stimulated to attend to my bodily condition, you would have given me, as a sequel to your stimulating discourse, some positive direction, what my body was by nature, and what treatment it required. Deal in like manner with the case before us: reckon Kleitophon as one fully agreeing with you, that it is contemptible to spend so much energy upon other objects, and to neglect our minds, with a view to which all other objects are treasured up. Put me down as having already given my adhesion to all these views of yours.
[13] Plato, Kleitophon, p. 410 B. Ταῦτα δὲ οὐχ ἅπαξ οὐδὲ δὶς ἀλλὰ πολὺν δὴ ὑπομείνας χρόνον καὶ λιπαρῶν ἀπείρηκα, &c.
[14] Plato, Kleitophon, p. 410 C. διὰ ταῦτα δὴ καὶ πρὸς Θρασύμαχον, οἶμαι, πορεύσομαι, καὶ ἄλλοσε ὅποι δύναμαι, ἀπορῶν — ἐπεὶ εἴ γ’ ἐθέλοις σὺ τούτων μὲν ἤδη παύσασθαι πρὸς ἐμὲ τῶν λόγων τῶν προτρεπτικῶν, &c.
Kleitophon is on the point of leaving Sokrates and going to Thrasymachus. But before leaving he addresses one last entreaty, that Sokrates will speak out clearly and explicitly.
Proceed, Sokrates — I supplicate you — to deal with me as I have described; in order that I may never more have occasion, when I talk with Lysias, to blame you on some points while praising you on others. I will repeat, that to one who has not yet received the necessary stimulus, your conversation is of inestimable value: but to one who has already been stimulated, it is rather a hindrance than a help, to his realising the full acquisition of virtue, and thus becoming happy.[15]