Book 10
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Ath. Let us join next in enquiring what is that goodness of theirs in respect of which we agree that they are good. Come now, do we say that prudence and the possession of reason are parts of goodness, and the opposites of these of badness?
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Clin. We do say so.
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Ath. And further, that courage is part of goodness, and cowardice of badness?
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Clin. Certainly.
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Ath. And shall we say that some of these are foul, others fair?
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Clin. Necessarily.
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Ath. And shall we say that all such as are mean belong to us, if to anyone, whereas the gods have no share in any such things, great or small?
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Clin. To this, too, everyone would assent.
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Ath. Well then, shall we reckon neglect, idleness and indolence as goodness of soul? Or how say you?
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Clin. How could we?
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Ath. As the opposite, then?
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Clin. Yes.
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Ath. And the opposites of these as of the opposite quality of soul?
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Clin. Of the opposite quality.
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Ath. What then? He who is indolent, careless and idle will be in our eyes what the poet describedHes. WD 303.:τῷ δὲ θεοὶ νεμεσῶσι καὶ ἀνέρες ὅς κεν ἀεργὸς|ζώῃ, κηφήνεσσι κοθούροις εἴκελος ὁρμήν.—a man most like to sting-less drones?
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Clin. A most true description.
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Ath. That God has such a character we must certainly deny, seeing that he hates it; nor must we allow anyone to attempt to say so.
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Clin. We could not possibly allow that.
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Ath. When a person whose duty it is especially to act and care for some object has a mind that cares for great things, but neglects small things, on what principle could we praise such a person without the utmost impropriety? Let us consider the matter in this way: the action of him who acts thus, be he god or man, takes one of two forms, does it not?
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Clin. What forms?
