Str. Then the kingly process of weaving must be described, its nature, the manner in which it combines the threads, and the kind of web it produces.
Y. Soc. Evidently.
Str. It has, apparently, become necessary, after all, to explain a difficult matter.
Y. Soc. But certainly the explanation must be made.
Str. It is difficult, for the assertion that one part of virtue is in a way at variance with another sort of virtue may very easily be assailed by those who appeal to popular opinion in contentious arguments.
Y. Soc. I do not understand.
Str. I will say it again in another way. I suppose you believe that courage Footnote 1The word ἀνδρεία has a much wider meaning than the English courage. Like the Latin virtus, it embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues. When applied to one particular kind of virtue it is applied to courage, but throughout this discussion it is used in the wider sense, for which there is no single English equivalent. is one part of virtue.
Y. Soc. Certainly.
Str. And, of course, that self-restraint is different from courage, but is also a part of virtue of which courage is a part.
Y. Soc. Yes.
Str. Now I must venture to utter a strange doctrine about them.
Y. Soc. What is it?
Str. That, in a way, they are in a condition of great hostility and opposition to each other in many beings.
Y. Soc. What do you mean?
Str. Something quite unusual; for, you know, all the parts of virtue are usually said to be friendly to one another.
Y. Soc. Yes.
Str. Now shall we pay careful attention and see whether this is so simple, or, quite the contrary, there is in some respects a variance between them and their kin?
Y. Soc. Yes; please tell how we shall investigate the question.
Str. Among all the parts we must look for those which we call excellent but place in two opposite classes.
Y. Soc. Say more clearly what you mean.
Str. Acuteness and quickness, whether in body or soul or vocal utterance, whether they are real or exist in such likenesses as music and graphic art produce in imitation of them—have you never yourself praised one of them or heard them praised by others?
Y. Soc. Yes, of course.
Str. And do you remember in what way they praise them as occasion offers?
Y. Soc. Not in the least.
Str. I wonder if I can express to you in words what I have in mind.
Y. Soc. Why not?
Str. You seem to think that is an easy thing to do. However, let us consider the matter as it appears in the opposite classes. For example, when we admire, as we frequently do in many actions, quickness and energy and acuteness of mind or body or even of voice, we express our praise of them by one word, courage.
Y. Soc. How so?
Str. We say acute and courageous in the first instance, also quick and courageous, and energetic and courageous; and when we apply this word as a common term applicable to all persons and actions of this class, we praise them.
Y. Soc. Yes, we do.