§504ΣΩ. οἷον εἰ βούλει ἰδεῖν τοὺς ζωγράφους, τοὺς οἰκοδόμους, τοὺς ναυπηγούς, τοὺς ἄλλους πάντας δημιουργούς, ὅντινα βούλει αὐτῶν, ὡς εἰς τάξιν τινὰ ἕκαστος ἕκαστον τίθησιν ὃ ἂν τιθῇ, καὶ προσαναγκάζει τὸ ἕτερον τῷ ἑτέρῳ πρέπον τε εἶναι καὶ ἁρμόττειν, ἕως ἂν τὸ ἅπαν συστήσηται τεταγμένον τε καὶ κεκοσμημένον πρᾶγμα·
SOCRATES: For instance, if you wish to look at the painters, the builders, the shipwrights, and all the other craftsmen, whichever of them you wish, how each one places each thing he places into a certain order, and forces one part to be suited and to fit with the other, until the whole is put together as an ordered and organized thing.
καὶ οἵ τε δὴ ἄλλοι δημιουργοὶ καὶ οὓς νυνδὴ ἐλέγομεν, οἱ περὶ τὸ σῶμα, παιδοτρίβαι τε καὶ ἰατροί, κοσμοῦσί που τὸ σῶμα καὶ συντάττουσιν.
And indeed, both the other craftsmen and those we were speaking of just now, those concerned with the body, the trainers and the doctors, presumably organize the body and order it.
ὁμολογοῦμεν οὕτω τοῦτʼ ἔχειν ἢ οὔ;
Do we agree that this is so, or not?
ΚΑΛ. ἔστω τοῦτο οὕτω.
CALLICLES: Let it be so.
ΣΩ. τάξεως ἄρα καὶ κόσμου τυχοῦσα οἰκία χρηστὴ ἂν εἴη, ἀταξίας δὲ μοχθηρά;
SOCRATES: Then would a house that has attained order and regulation be good, but one with disorder bad?
ΚΑΛ. φημί.
CALLICLES: I say so.
ΣΩ. οὐκοῦν καὶ πλοῖον ὡσαύτως;
SOCRATES: And is it not the same with a ship?
ΚΑΛ. ναί.
CALLICLES: Yes.
ΣΩ. καὶ μὴν καὶ τὰ σώματά φαμεν τὰ ἡμέτερα;
SOCRATES: And what indeed about our bodies, do we say the same?
ΚΑΛ. πάνυ γε.
CALLICLES: Yes, indeed.
ΣΩ. τί δʼ ἡ ψυχή;
SOCRATES: And what about the soul?
ἀταξίας τυχοῦσα ἔσται χρηστή, ἢ τάξεώς τε καὶ κόσμου τινός;
Will it be good if it attains disorder, or if it attains a certain order and regulation?
ΚΑΛ. ἀνάγκη ἐκ τῶν πρόσθεν καὶ τοῦτο συνομολογεῖν.
CALLICLES: From what was said before, we must agree to this too.
ΣΩ. τί οὖν ὄνομά ἐστιν ἐν τῷ σώματι τῷ ἐκ τῆς τάξεώς τε καὶ τοῦ κόσμου γιγνομένῳ;
SOCRATES: What then is the name for that which arises in the body from order and regulation?
ΚΑΛ. Ὑγίειαν καὶ ἰσχὺν ἴσως λέγεις.
CALLICLES: Perhaps you mean health and strength.
ΣΩ. ἔγωγε.
SOCRATES: I do.
τί δὲ αὖ τῷ ἐν τῇ ψυχῇ ἐγγιγνομένῳ ἐκ τῆς τάξεως καὶ τοῦ κόσμου;
And what again about that which arises in the soul from order and regulation?
πειρῶ εὑρεῖν καὶ εἰπεῖν ὥσπερ ἐκεῖ τὸ ὄνομα.
Try to find and say its name, just as in the other case.
ΚΑΛ. τί δὲ οὐκ αὐτὸς λέγεις, ὦ Σώκρατες;
CALLICLES: Why do you not say it yourself, Socrates?
ΣΩ. ἀλλʼ εἴ σοι ἥδιόν ἐστιν, ἐγὼ ἐρῶ· σὺ δέ, ἂν μέν σοι δοκῶ ἐγὼ καλῶς λέγειν, φάθι, εἰ δὲ μή, ἔλεγχε καὶ μὴ ἐπίτρεπε.
SOCRATES: Well, if it is more pleasant to you, I will say it; but you, if I seem to you to speak well, agree, and if not, refute me and do not allow it.
ἐμοὶ γὰρ δοκεῖ ταῖς μὲν τοῦ σώματος τάξεσιν ὄνομα εἶναι ὑγιεινόν, ἐξ οὗ ἐν αὐτῷ ἡ ὑγίεια γίγνεται καὶ ἡ ἄλλη ἀρετὴ τοῦ σώματος.
For it seems to me that the name for the orderings of the body is "healthy," from which health and the other virtues of the body arise in it.
ἔστιν ταῦτα ἢ οὐκ ἔστιν;
Is this so or not?
ΚΑΛ. ἔστιν.
CALLICLES: It is.
ΣΩ. ταῖς δέ γε τῆς ψυχῆς τάξεσι καὶ κοσμήσεσιν νόμιμόν τε καὶ νόμος, ὅθεν καὶ νόμιμοι γίγνονται καὶ κόσμιοι· ταῦτα δʼ ἔστιν δικαιοσύνη τε καὶ σωφροσύνη.
SOCRATES: And for the orderings and regulations of the soul, the name is "lawful" and "law," from which people become law-abiding and orderly; and these are justice and temperance.
φῂς ἢ οὔ;
Do you say so or not?
ΚΑΛ. ἔστω.
CALLICLES: Let it be so.
ΣΩ. οὐκοῦν πρὸς ταῦτα βλέπων ὁ ῥήτωρ ἐκεῖνος, ὁ τεχνικός τε καὶ ἀγαθός, καὶ τοὺς λόγους προσοίσει ταῖς ψυχαῖς οὓς ἂν λέγῃ, καὶ τὰς πράξεις ἁπάσας, καὶ δῶρον ἐάν τι διδῷ, δώσει, καὶ ἐάν τι ἀφαιρῆται, ἀφαιρήσεται, πρὸς τοῦτο ἀεὶ τὸν νοῦν ἔχων, ὅπως ἂν αὐτοῦ τοῖς πολίταις δικαιοσύνη μὲν ἐν ταῖς ψυχαῖς γίγνηται, ἀδικία δὲ ἀπαλλάττηται, καὶ σωφροσύνη μὲν ἐγγίγνηται, ἀκολασία δὲ ἀπαλλάττηται, καὶ ἡ ἄλλη ἀρετὴ ἐγγίγνηται, κακία δὲ ἀπίῃ.
SOCRATES: Then looking toward these, that craftsman-like and good rhetorician will apply to the souls whatever speeches he says, and all his actions, and if he gives any gift, he will give it, and if he takes anything away, he will take it away, always keeping his mind on this, so that justice may arise in the souls of his citizens and injustice be removed, and temperance may arise and intemperance be removed, and the other virtue may arise and vice depart.
συγχωρεῖς ἢ οὔ;
Do you agree or not?
ΚΑΛ. συγχωρῶ.
CALLICLES: I agree.
ΣΩ. τί γὰρ ὄφελος, ὦ Καλλίκλεις, σώματί γε κάμνοντι καὶ μοχθηρῶς διακειμένῳ σιτία πολλὰ διδόναι καὶ τὰ ἥδιστα ἢ ποτὰ ἢ ἄλλʼ ὁτιοῦν, ὃ μὴ ὀνήσει αὐτὸ ἔσθʼ ὅτι πλέον ἢ τοὐναντίον κατά γε τὸν δίκαιον λόγον καὶ ἔλαττον; ἔστι ταῦτα;
SOCRATES: For what benefit is there, Callicles, in giving to a body that is sick and in a bad condition many foods and the most pleasant drinks or anything else, which will not benefit it at all, or rather, according to the correct reasoning, even less?