Page:The Dialogues of Plato v. 1.djvu/148

La. Quite correct.

Soc. And do you, Nicias, also acknowledge that the same science has understanding of the same things, whether future, present, or past?

Nic. Yes, indeed, Socrates; that is my opinion.

Soc. And courage, my friend, is, as you say, a knowledge of the fearful and of the hopeful?

Nic. Yes.

Soc. And the fearful, and the hopeful, are admitted to be future goods and future evils?

Nic. True.

Soc. And the same science has to do with the same things in the future or at any time?

Nic. That is true.

Soc. Then courage is not the science which is concerned with the fearful and hopeful, for they are future only; courage, like the other sciences, is concerned not only with good and evil of the future, but of the present and past, and of any time?

Nic. That, as I suppose, is true.

Soc. Then the answer which you have given, Nicias, includes only a third part of courage; but our question extended to the whole nature of courage: and according to your view, that is, according to your present view, courage is not only the knowledge of the hopeful and the fearful, but seems to include nearly every good and evil without reference to time. What do you say to that alteration in your statement?

Nic. I agree, Socrates.

But if courage is the knowledge of the past, present, and future, it must comprehend all virtue. Sac. But then, my dear friend, if a man knew all good and evil, and how they are, and have been, and will be produced, would he not be perfect, and wanting in no virtue, whether justice, or temperance, or holiness? He would possess them all, and he would know which were dangers and which were not, and guard against them whether they were supernatural or natural; and he would provide the good, as he would know how to deal both with gods or men.

Nic. I think, Socrates, that there is a great deal of truth in what you say.