recited the notion of a relation to self is altogether inadmissible, and in
other cases hardly credible--inadmissible, for example, in the case of
magnitudes, numbers, and the like?

Very true.

But in the case of hearing and sight, or in the power of self-motion, and
the power of heat to burn, this relation to self will be regarded as
incredible by some, but perhaps not by others. And some great man, my
friend, is wanted, who will satisfactorily determine for us, whether there
is nothing which has an inherent property of relation to self, or some
things only and not others; and whether in this class of self-related
things, if there be such a class, that science which is called wisdom or
temperance is included. I altogether distrust my own power of determining
these matters: I am not certain whether there is such a science of science
at all; and even if there be, I should not acknowledge this to be wisdom or
temperance, until I can also see whether such a science would or would not
do us any good; for I have an impression that temperance is a benefit and a
good. And therefore, O son of Callaeschrus, as you maintain that
temperance or wisdom is a science of science, and also of the absence of
science, I will request you to show in the first place, as I was saying
before, the possibility, and in the second place, the advantage, of such a
science; and then perhaps you may satisfy me that you are right in your
view of temperance.

Critias heard me say this, and saw that I was in a difficulty; and as one
person when another yawns in his presence catches the infection of yawning
from him, so did he seem to be driven into a difficulty by my difficulty.
But as he had a reputation to maintain, he was ashamed to admit before the
company that he could not answer my challenge or determine the question at