133. _Socr._ Hear me then repeating the argument from the beginning. Are the pleasant and the good the same? They are not the same, as I and Callicles have agreed. But whether is the pleasant to be done for the sake of the good, or the good for the sake of the pleasant? The pleasant for the sake of the good. But is the pleasant that, with which when present we are pleased? and the good that, by which when present we are good? Certainly. Now we are good, both ourselves and all other things that are good, when a certain virtue is present? To me this appears to be necessary, Callicles. But the virtue of each thing, whether instrument, or body, or soul, and moreover of every animal, does not reach a high pitch of perfection by chance, but by order, and rectitude, and the art that is attributed to each of them. Is this so? I admit it. The virtue, then, of every thing is regulated and adorned by order? I should say so. A certain order, then, proper to each, becoming inherent in each, makes each thing good? It appears so to me. The soul, therefore, that has its own order, is better than that which is without order? Necessarily so. That, however, which has order is orderly? How should it not? And that which is orderly is temperate? Most necessarily. 134. A temperate soul, then, is good? I am not able to say any thing against this, my dear Callicles; but do you, if you can do so, inform me. _Cal._ Proceed, my good friend. _Socr._ I say, then, that if a temperate soul is good, that which is affected contrariwise to the temperate is base: and this surely is the foolish and intemperate? Certainly. Moreover, a temperate man would act becomingly both towards gods and towards men? for he would not be temperate if he acted unbecomingly? It must needs be so. Moreover, by acting becomingly towards men he would act justly, and towards the gods piously; but it is necessary that he who acts justly and piously should be just and pious? It must be so. It is moreover necessary that he should be brave? for it is not the part of a temperate man either to pursue or avoid what is not becoming, but to pursue and avoid those things and men, pleasures and pains, which he ought, and to endure patiently wherever he ought. 135. So that it is absolutely necessary, Callicles, that the temperate man, as we have described him, being just, brave, and pious, should be a perfectly good man, and that a good man should do whatever he does well and honourably, and that he who does well should be blessed and happy, but that the wicked, who does ill, should be wretched: but this latter would be directly contrary to the temperate man, namely, the intemperate, whom you praised. I, therefore, thus lay down these things, and affirm that they are true. But if they are true, as it seems, he who wishes to be happy must pursue and practise temperance, and must avoid intemperance, every one of us with all his might, and must endeavour never to stand in need of punishment,