people imagine that the good is wisdom; but this involves a circle,--the
good, they say, is wisdom, wisdom has to do with the good. According to
others the good is pleasure; but then comes the absurdity that good is bad,
for there are bad pleasures as well as good. Again, the good must have
reality; a man may desire the appearance of virtue, but he will not desire
the appearance of good. Ought our guardians then to be ignorant of this
supreme principle, of which every man has a presentiment, and without which
no man has any real knowledge of anything? 'But, Socrates, what is this
supreme principle, knowledge or pleasure, or what? You may think me
troublesome, but I say that you have no business to be always repeating the
doctrines of others instead of giving us your own.' Can I say what I do
not know? 'You may offer an opinion.' And will the blindness and
crookedness of opinion content you when you might have the light and
certainty of science? 'I will only ask you to give such an explanation of
the good as you have given already of temperance and justice.' I wish that
I could, but in my present mood I cannot reach to the height of the
knowledge of the good. To the parent or principal I cannot introduce you,
but to the child begotten in his image, which I may compare with the
interest on the principal, I will. (Audit the account, and do not let me
give you a false statement of the debt.) You remember our old distinction
of the many beautiful and the one beautiful, the particular and the
universal, the objects of sight and the objects of thought? Did you ever
consider that the objects of sight imply a faculty of sight which is the
most complex and costly of our senses, requiring not only objects of sense,
but also a medium, which is light; without which the sight will not
distinguish between colours and all will be a blank? For light is the
noble bond between the perceiving faculty and the thing perceived, and the
god who gives us light is the sun, who is the eye of the day, but is not to
be confounded with the eye of man. This eye of the day or sun is what I
call the child of the good, standing in the same relation to the visible