of which we spoke before are not to be regarded as goods in themselves, but
the degree of good and evil in them depends on whether they are or are not
under the guidance of knowledge: under the guidance of ignorance, they are
greater evils than their opposites, inasmuch as they are more able to
minister to the evil principle which rules them; and when under the
guidance of wisdom and prudence, they are greater goods: but in themselves
they are nothing?

That, he replied, is obvious.

What then is the result of what has been said? Is not this the result--
that other things are indifferent, and that wisdom is the only good, and
ignorance the only evil?

He assented.

Let us consider a further point, I said: Seeing that all men desire
happiness, and happiness, as has been shown, is gained by a use, and a
right use, of the things of life, and the right use of them, and good-
fortune in the use of them, is given by knowledge,--the inference is that
everybody ought by all means to try and make himself as wise as he can?

Yes, he said.

And when a man thinks that he ought to obtain this treasure, far more than
money, from a father or a guardian or a friend or a suitor, whether citizen
or stranger--the eager desire and prayer to them that they would impart
wisdom to you, is not at all dishonourable, Cleinias; nor is any one to be
blamed for doing any honourable service or ministration to any man, whether
a lover or not, if his aim is to get wisdom. Do you agree? I said.