Assuredly.
And would you not say that he is temperate who has these same elements in friendly harmony, in whom the one ruling principle of reason, and the two subject ones of spirit and desire, are equally agreed that reason ought to rule, and do not rebel?
Certainly, he said, that is the true account of temperance whether in the State or individual.
And surely, I said, we have explained again and again how and by virtue of what quality a man will be just.
That is very certain.
And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
There is no difference, in my opinion, he said.
Because, if any doubt is still lingering in our minds, a few commonplace instances will satisfy us of the truth of what I am saying.
What sort of instances do you mean?
If the case is put to us, must we not admit that the just State, or the man who is trained in the principles of such a State, will be less likely than the unjust to make away with a deposit of gold or silver? Would anyone deny this?
No one, he replied.
Will the just man or citizen ever be guilty of sacrilege or theft, or treachery either to his friends or to his country?
Never.
Neither will he ever break faith where there have been oaths or agreements.
Impossible.
No one will be less likely to commit adultery, or to dishonor his father and mother, or to fail in his religious duties?
No one.
And the reason is that each part of him is doing its own business, whether in ruling or being ruled?
Exactly so.
Are you satisfied, then, that the quality which makes such men and such States is justice, or do you hope to discover some other?
Not I, indeed.
