sharp-sighted, and one balance is not enough for you, bring another. Is
it fit to be elated over what is good? Yes. Is it proper then to be
elated over present pleasure? See that you do not say that it is proper;
but if you do, I shall then not think you worthy even of the balance.
Thus things are tested and weighed when the rules are ready. And to
philosophize is this, to examine and confirm the rules; and then to use
them when they are known is the act of a wise and good man.

* * * * *

OF DISPUTATION OR DISCUSSION.--What things a man must learn in order to
be able to apply the art of disputation, has been accurately shown by
our philosophers (the Stoics); but with respect to the proper use of the
things, we are entirely without practice. Only give to any of us, whom
you please, an illiterate man to discuss with, and he cannot discover
how to deal with the man. But when he has moved the man a little, if he
answers beside the purpose, he does not know how to treat him, but he
then either abuses or ridicules him, and says, He is an illiterate man;
it is not possible to do anything with him. Now a guide, when he has
found a man out of the road, leads him into the right way; he does not
ridicule or abuse him and then leave him. Do you also show the
illiterate man the truth, and you will see that he follows. But so long
as you do not show him the truth, do not ridicule him, but rather feel
your own incapacity.

Now this was the first and chief peculiarity of Socrates, never to be
irritated in argument, never to utter anything abusive, anything
insulting, but to bear with abusive persons and to put an end to the
quarrel. If you would know what great power he had in this way, read the
Symposium of Xenophon, and you will see how many quarrels he put an end