Thrasymachus replies: 'Let this be your entertainment, Socrates, at the festival of Bendis.' Yes; and a very good entertainment with which your kindness has supplied me, now that you have left off scolding. And yet not a good entertainment--but that was my own fault, for I tasted of too many things. First of all the nature of justice was the subject of our enquiry, and then whether justice is virtue and wisdom, or evil and folly; and then the comparative advantages of just and unjust: and the sum of all is that I know not what justice is; how then shall I know whether the just is happy or not?... [Sidenote: _Republic I._ Introduction.] Thus the sophistical fabric has been demolished, chiefly by appealing to the analogy of the arts. 'Justice is like the arts (1) in having no external interest, and (2) in not aiming at excess, and (3) justice is to happiness what the implement of the workman is to his work.' At this the modern reader is apt to stumble, because he forgets that Plato is writing in an age when the arts and the virtues, like the moral and intellectual faculties, were still undistinguished. Among early enquirers into the nature of human action the arts helped to fill up the void of speculation; and at first the comparison of the arts and the virtues was not perceived by them to be fallacious. They only saw the points of agreement in them and not the points of difference. Virtue, like art, must take means to an end; good manners are both an art and a virtue; character is naturally described under the image of a statue (ii. 361 D; vii. 540 C); and there are many other figures of speech which are readily transferred from art to morals. The next generation cleared up these perplexities; or at least supplied after ages with a further analysis of them. The contemporaries of Plato were in a state of transition, and had not yet fully realized the common-sense distinction of Aristotle, that 'virtue is concerned with action, art with production' (Nic. Eth. vi. 4), or that 'virtue implies intention and constancy of purpose,' {xxiv} whereas 'art requires knowledge only' (Nic. Eth. vi. 3). And yet in the absurdities which follow from some uses of the analogy (cp. i. 333 E, 334 B), there seems to be an intimation conveyed that virtue is more than art. This is implied in the _reductio ad absurdum_ that 'justice is a thief,' and in the dissatisfaction which Socrates expresses at the final result. The expression 'an art of pay' (i. 346 B) which is described as 'common to all the arts' is not in accordance with the ordinary use of language. Nor is it employed elsewhere either by Plato or by any other Greek writer. It is suggested by the argument, and seems to extend the conception of art to doing as well as making. Another flaw or inaccuracy of language may be noted in the words (i. 335 C) 'men who are injured are made more unjust.' For those who are injured are not necessarily made worse, but only harmed or ill-treated.