GORGIAS
Project Gutenberg EPUB3 edition
Plato and Jowett, Benjamin
SOCRATES: But have not you and the world already agreed that to do injustice is more disgraceful than to suffer?
POLUS: Yes.
SOCRATES: And that is now discovered to be more evil?
POLUS: True.
SOCRATES: And would you prefer a greater evil or a greater dishonour to a less one? Answer, Polus, and fear not; for you will come to no harm if you nobly resign yourself into the healing hand of the argument as to a physician without shrinking, and either say “Yes” or “No” to me.
POLUS: I should say “No.”
SOCRATES: Would any other man prefer a greater to a less evil?
POLUS: No, not according to this way of putting the case, Socrates.
SOCRATES: Then I said truly, Polus, that neither you, nor I, nor any man, would rather do than suffer injustice; for to do injustice is the greater evil of the two.
POLUS: That is the conclusion.
SOCRATES: You see, Polus, when you compare the two kinds of refutations, how unlike they are. All men, with the exception of myself, are of your way of thinking; but your single assent and witness are enough for me,—I have no need of any other, I take your suffrage, and am regardless of the rest. Enough of this, and now let us proceed to the next question; which is, Whether the greatest of evils to a guilty man is to suffer punishment, as you supposed, or whether to escape punishment is not a greater evil, as I supposed. Consider:—You would say that to suffer punishment is another name for being justly corrected when you do wrong?
POLUS: I should.
SOCRATES: And would you not allow that all just things are honourable in so far as they are just? Please to reflect, and tell me your opinion.
POLUS: Yes, Socrates, I think that they are.
SOCRATES: Consider again:—Where there is an agent, must there not also be a patient?
POLUS: I should say so.
SOCRATES: And will not the patient suffer that which the agent does, and will not the suffering have the quality of the action? I mean, for example, that if a man strikes, there must be something which is stricken?
POLUS: Yes.
SOCRATES: And if the striker strikes violently or quickly, that which is struck will be struck violently or quickly?
POLUS: True.
SOCRATES: And the suffering to him who is stricken is of the same nature as the act of him who strikes?
POLUS: Yes.
SOCRATES: And if a man burns, there is something which is burned?
POLUS: Certainly.
SOCRATES: And if he burns in excess or so as to cause pain, the thing burned will be burned in the same way?
POLUS: Truly.
SOCRATES: And if he cuts, the same argument holds—there will be something cut?
POLUS: Yes.
SOCRATES: And if the cutting be great or deep or such as will cause pain, the cut will be of the same nature?
POLUS: That is evident.
SOCRATES: Then you would agree generally to the universal proposition which I was just now asserting: that the affection of the patient answers to the affection of the agent?
POLUS: I agree.
SOCRATES: Then, as this is admitted, let me ask whether being punished is suffering or acting?
POLUS: Suffering, Socrates; there can be no doubt of that.
SOCRATES: And suffering implies an agent?
POLUS: Certainly, Socrates; and he is the punisher.
SOCRATES: And he who punishes rightly, punishes justly?
POLUS: Yes.
SOCRATES: And therefore he acts justly?
POLUS: Justly.