1. What things a man must have learned in order to be able to reason well have been accurately defined by our philosophers; but in the fitting use of them we are wholly unexercised. Give any one of us whom ye please some ignorant man for a disputant, and he shall find no way to deal with him; but if, when he hath moved him a little, the man answer beside the purpose, he is no longer able to manage him, but either he will revile him, or mock him, and say, He is an ignorant fellow; nothing can be done with him.
1. Our philosophers have precisely defined what a person must learn to reason well. But we have no practice at all in using that knowledge properly. Choose any one of us and give him an ignorant person to debate. He will find no way to deal with him. Once he has made a little headway, the other person may give an irrelevant answer. Then he can no longer handle the discussion. Instead, he will insult or mock the man, saying, He is ignorant. Nothing can be done with him.
2. But a guide, when he hath found one straying from the way, leads him into the proper road, and does not mock him or revile him, and then go away. And do thou show such a man the truth, and thou shalt see that he will follow it. But so long as thou dost not show it, mock him not, but be sensible rather of thine own incapacity.
2. But when a guide finds someone who has lost his way, he leads him back to the right road. He does not mock or insult him and then walk away. Show such a person the truth, and you will see that he will follow it. But as long as you fail to show it, do not mock him. Instead, recognize your own inability.
3. But what? this business of instruction is not very safe at present, and least of all in Rome; for he who pursues it will of course feel constrained not to do it in a corner, but he must go to some man of consular rank, it may be, or some rich man, and inquire of him: Sir, can you tell me to whom you have committed the care of your horses? Surely. Was it, then, to any chance-comer and one inexperienced about horses? By no means. Well, then, to whom are your gold and silver vessels and raiment entrusted? Neither are these committed to any chance person. And your body, have you already sought out one to whom to commit the care of it? How not? And that also one who is experienced in training and medicine? Assuredly. Whether, now, are these the best things you have, or do you possess aught that is better than all of them? What thing do you mean? That, by Zeus, which useth all these, and approveth each of them and taketh counsel? Is it the soul, then, that you mean? You have conceived me rightly; it is even this. Truly I hold that I possess in this something much better than everything else. Can you then declare to us in what manner you have taken thought for your soul? for it is not likely that a wise man like yourself, and one of repute in the State, would overlook the best think you possess, and use no diligence or design about it, but leave it neglected and perishing? Surely not. But do you provide for it yourself? and have you learned the way from another, or discovered it yourself?
3. But what of it? Teaching is not very safe these days, least of all in Rome. Anyone who undertakes it will naturally feel obliged not to teach in some hidden corner. Instead, he must approach someone, perhaps a man of consular rank or a rich man, and ask him: Sir, can you tell me whom you have entrusted with the care of your horses? Certainly. Was it just anyone who came along, someone who knew nothing about horses? Certainly not. Then whom have you entrusted with your gold and silver vessels and your clothing? These are not entrusted to just anyone either. And your body, have you already found someone to care for it? Of course. Someone with experience in physical training and medicine? Certainly. Now, are these your best possessions, or do you have something better than all of them? What do you mean? By Zeus, I mean what uses all these things, judges each of them, and considers what to do. Do you mean the soul? You understand me correctly. That is exactly what I mean. Indeed, I believe my soul is far better than everything else I possess. Can you tell us, then, what care you have taken of your soul? Surely a wise man like you, respected in public life, would not overlook his best possession. You would not fail to give it careful attention and planning, leaving it neglected and wasting away? Certainly not. But do you care for it yourself? And have you learned how from someone else, or discovered the way yourself?
4. And then at last there is danger lest he say first, Good sir, what is this to you? who are you? and then, if you persist in troubling him, that he may lift up his hands and smite you. Once I too was an admirer of this method until I fell into these difficulties.
4. And finally, there is a risk that he will first say, Sir, what is this to you? Who are you? Then, if you keep bothering him, he may raise his hands and hit you. I too once admired this method, until I ran into these difficulties.