In these two dialogues, Plato sets before us two farther specimens of that error and confusion which beset the enquirer during his search after "reasoned truth". Sokrates forces upon the attention of a companion two of the most familiar words of the market-place, to see whether a clear explanation of their meaning can be obtained. [Side-note: Hipparchus--Question--What is the definition of Lover of Gain? He is one who thinks it right to gain from things worth nothing. Sokrates cross-examines upon this explanation. No man expects to gain from things which he knows to be worth nothing: in this sense, no man is a lover of gain.] In the dialogue called Hipparchus, the debate turns on the definition of [Greek: to\ philokerde\s] or [Greek: o( philokerdê/s]--the love of gain or the lover of gain. Sokrates asks his Companion to define the word. The Companion replies--He is one who thinks it right to gain from things worth nothing.[1] Does he do this (asks Sokrates) knowing that the things are worth nothing? or not knowing? If the latter, he is simply ignorant. He knows it perfectly well (is the reply). He is cunning and wicked; and it is because he cannot resist the temptation of gain, that he has the impudence to make profit by such things, though well aware that they are worth nothing. _Sokr._--Suppose a husbandman, knowing that the plant which he is tending is worthless--and yet thinking that he ought to gain by it: does not that correspond to your description of the lover of gain? _Comp._--The lover of gain, Sokrates, thinks that he ought to gain from every thing. _Sokr._--Do not answer in that reckless manner,[2] as if you had been wronged by any one; but answer with attention. You agree that the lover of gain knows the value of that from which he intends to derive profit; and that the husbandman is the person cognizant of the value of plants. _Comp._--Yes: I agree. _Sokr._--Do not therefore attempt, you are so young, to deceive an old man like me, by giving answers not in conformity with your own admissions; but tell me plainly, Do you believe that the experienced husbandman, when he knows that he is planting a tree worth nothing, thinks that he shall gain by it? _Comp._--No, certainly: I do not believe it. [Footnote 1: Plato, Hipparch. 225 A. [Greek: oi(\ a)\n kerdai/nein a)xiô=sin a)po\ tô=n mêdeno\s a)xi/ôn.]] [Footnote 2: Plato, Hipparch. 225 C.] Sokrates then proceeds to multiply illustrations to the same general point. The good horseman does not expect to gain by worthless food given to his horse: the good pilot, by worthless tackle put into his ship: the good commander, by worthless arms delivered to his soldiers: the good fifer, harper, bowman, by employing worthless instruments of their respective arts, if they know them to be worthless. [Side-note: Gain is good. Every man loves good: therefore all men are lovers of gain.]