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Soc. And we took it to be necessary that we should first think we know, or really know, anything that we confidently intend either to do or to say?
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Alc. We did.
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Soc. And if a man does what he knows or thinks he knows, and is assisted by knowing how to make it beneficial, we shall find him profitable both to the city and to himself?
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Alc. Certainly.
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Soc. But if, I suppose, he does the contrary, he will not be so either to the city or to himself?
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Alc. No, indeed.
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Soc. Well then, do you still take the same view now as before, or do you think differently?
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Alc. No, I take the same view.
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Soc. And you said you called the many unwise, and the few wise?
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Alc. I did.
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Soc. So now we repeat our statement that the many have missed getting the best because in most cases, I conceive, they have put their trust in opinion apart from intelligence.
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Alc. Yes.
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Soc. Then it is an advantage to the many neither to know nor to think they know anything, if they are going to be specially eager to do what they know or think they know, but are likely on the whole, in doing it, to be injured rather than benefited.
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Alc. That is very true.
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Soc. So you see that when I said it looked as though the possession of the sciences as a whole, where it did not include the science of the best, in a few cases helped, but in most harmed the owner, I was evidently right in very truth, was I not?
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Alc. Though I did not then, I think so now, Socrates.
