reasonably supposed to call him wise who does his own work.

O Critias, I said, no sooner had you opened your mouth, than I pretty well
knew that you would call that which is proper to a man, and that which is
his own, good; and that the makings (Greek) of the good you would call
doings (Greek), for I am no stranger to the endless distinctions which
Prodicus draws about names. Now I have no objection to your giving names
any signification which you please, if you will only tell me what you mean
by them. Please then to begin again, and be a little plainer. Do you mean
that this doing or making, or whatever is the word which you would use, of
good actions, is temperance?

I do, he said.

Then not he who does evil, but he who does good, is temperate?

Yes, he said; and you, friend, would agree.

No matter whether I should or not; just now, not what I think, but what you
are saying, is the point at issue.

Well, he answered; I mean to say, that he who does evil, and not good, is
not temperate; and that he is temperate who does good, and not evil: for
temperance I define in plain words to be the doing of good actions.

And you may be very likely right in what you are saying; but I am curious
to know whether you imagine that temperate men are ignorant of their own
temperance?

I do not think so, he said.