It followed from this that as a man felt a thing to be, so for him it veritably was. Thus abstract truth or falsity could not be; the same statements could be indifferently true or false--to different {88} individuals at the same time, to the same individual at different times. It followed that all appearances were equally true: what seemed to be to any man, that was alone the true for him. The relation of such a doctrine as this to politics and to morals is not far to seek. Every man's opinion was as good as another's; if by persuasion you succeeded in altering a man's opinion, you had not deceived the man, his new opinion was as true (to him) as the old one. Persuasiveness, therefore, was the only wisdom. Thus if a man is ill what he eats and drinks seems bitter to him, and it is so; when he is well it seems the opposite, and is so. He is not a wiser man in the second state than in the first, but the second state is pleasanter. If then you can persuade him that what he thinks bitter is really sweet, you have done him good. This is what the physician tries to do by his drugs; this is what the Sophist tries to do by his words. Virtue then is teachable in so far as it is possible to persuade a boy or a man by rhetoric that that course of conduct which pleases others is a pleasant course for him. But if any one happens not to be persuaded of this, and continues to prefer his own particular course of conduct, this _is_ for him the good course. You cannot blame him; you cannot say he is wrong. If you punish him you simply endeavour to supply the dose of unpleasantness which may {89} be needed to put the balance in his case on the same side as it already occupies in the case of other people.