to have a feebler and weaker insight? Are not these, my friend, the real
advantages which are to be gained from wisdom? And are not we looking and
seeking after something more than is to be found in her?

That is very likely, he said.

That is very likely, I said; and very likely, too, we have been enquiring
to no purpose; as I am led to infer, because I observe that if this is
wisdom, some strange consequences would follow. Let us, if you please,
assume the possibility of this science of sciences, and further admit and
allow, as was originally suggested, that wisdom is the knowledge of what we
know and do not know. Assuming all this, still, upon further
consideration, I am doubtful, Critias, whether wisdom, such as this, would
do us much good. For we were wrong, I think, in supposing, as we were
saying just now, that such wisdom ordering the government of house or state
would be a great benefit.

How so? he said.

Why, I said, we were far too ready to admit the great benefits which
mankind would obtain from their severally doing the things which they knew,
and committing the things of which they are ignorant to those who were
better acquainted with them.

Were we not right in making that admission?

I think not.

How very strange, Socrates!