And tell me, I said, O tell me, what do possessions profit a man, if he have neither good sense nor wisdom? Would a man be better off, having and doing many things without wisdom, or a few things with wisdom? Look at the matter thus: If he did fewer things would he not make fewer mistakes? if he made fewer mistakes would he not have fewer misfortunes? and if he had fewer misfortunes would he not be less miserable? Certainly, he said. And who would do least--a poor man or a rich man? A poor man. A weak man or a strong man? A weak man. A noble man or a mean man? A mean man. And a coward would do less than a courageous and temperate man? Yes. And an indolent man less than an active man? He assented. And a slow man less than a quick; and one who had dull perceptions of seeing and hearing less than one who had keen ones? All this was mutually allowed by us. Then, I said, Cleinias, the sum of the matter appears to be that the goods of which we spoke before are not to be regarded as goods in themselves, but the degree of good and evil in them depends on whether they are or are not under the guidance of knowledge: under the guidance of ignorance, they are greater evils than their opposites, inasmuch as they are more able to minister to the evil principle which rules them; and when under the guidance of wisdom and prudence, they are greater goods: but in themselves they are nothing? That, he replied, is obvious. What then is the result of what has been said? Is not this the result--that other things are indifferent, and that wisdom is the only good, and ignorance the only evil? He assented. Let us consider a further point, I said: Seeing that all men desire happiness, and happiness, as has been shown, is gained by a use, and a right use, of the things of life, and the right use of them, and good-fortune in the use of them, is given by knowledge,--the inference is that everybody ought by all means to try and make himself as wise as he can? Yes, he said. And when a man thinks that he ought to obtain this treasure, far more than money, from a father or a guardian or a friend or a suitor, whether citizen or stranger--the eager desire and prayer to them that they would impart wisdom to you, is not at all dishonourable, Cleinias; nor is any one to be blamed for doing any honourable service or ministration to any man, whether a lover or not, if his aim is to get wisdom. Do you agree? I said. Yes, he said, I quite agree, and think that you are right. Yes, I said, Cleinias, if only wisdom can be taught, and does not come to man spontaneously; for this is a point which has still to be considered, and is not yet agreed upon by you and me-- But I think, Socrates, that wisdom can be taught, he said.