Seeing then, I said, that there are three distinct classes, any meddling of one with another, or the change of one into another, is the greatest harm to the State, and may be most justly termed evil-doing? Precisely. And the greatest degree of evil-doing to one's own city would be termed by you injustice? Certainly. This then is injustice; and on the other hand when the trader, the auxiliary, and the guardian each do their own business, that is justice, and will make the city just. I agree with you. We will not, I said, be over-positive as yet; but if, on trial, this conception of justice be verified in the individual as well as in the State, there will be no longer any room for doubt; if it be not verified, we must have a fresh enquiry. First let us complete the old investigation, which we began, as you remember, under the impression that, if we could previously examine justice on the larger scale, there would be less difficulty in discerning her in the individual. That larger example appeared to be the State, and accordingly we constructed as good a one as we could, knowing well that in the good State justice would be found. Let the discovery which we made be now applied to the individual--if they agree, we shall be satisfied; or, if there be a difference in the individual, we will come back to the State and have another trial of the theory. The friction of the two when rubbed together may possibly strike a light in which justice will shine forth, and the vision which is then revealed we will fix in our souls. That will be in regular course; let us do as you say. I proceeded to ask: When two things, a greater and less, are called by the same name, are they like or unlike in so far as they are called the same? Like, he replied. The just man then, if we regard the idea of justice only, will be like the just State? He will. And a State was thought by us to be just when the three classes in the State severally did their own business; and also thought to be temperate and valiant and wise by reason of certain other affections and qualities of these same classes? True, he said. And so of the individual; we may assume that he has the same three principles in his own soul which are found in the State; and he may be rightly described in the same terms, because he is affected in the same manner? Certainly, he said. Once more then, O my friend, we have alighted upon an easy question--whether the soul has these three principles or not? An easy question! Nay, rather, Socrates, the proverb holds that hard is the good. Very true, I said; and I do not think that the method which we are employing is at all adequate to the accurate solution of this question; the true method is another and a longer one. Still we may arrive at a solution not below the level of the previous enquiry. May we not be satisfied with that? he said;--under the circumstances, I am quite content. I too, I replied, shall be extremely well satisfied.