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than either you or I will say that we have no right to blame ignorance thus
rashly； unless we can add what ignorance we mean and of what； and also
to whom and how it is respectively a good or an evil？
ALCIBIADES： How do you mean？ Can ignorance possibly be better
than knowledge for any person in any conceivable case？
SOCRATES： So I believe：you do not think so？
ALCIBIADES： Certainly not。
SOCRATES： And yet surely I may not suppose that you would ever
wish to act towards your mother as they say that Orestes and Alcmeon and
others have done towards their parent。
ALCIBIADES： Good words； Socrates； prithee。
SOCRATES： You ought not to bid him use auspicious words； who says
that you would not be willing to commit so horrible a deed； but rather him
who affirms the contrary； if the act appear to you unfit even to be
mentioned。 Or do you think that Orestes； had he been in his senses and
knew what was best for him to do； would ever have dared to venture on
such a crime？
ALCIBIADES： Certainly not。
SOCRATES： Nor would any one else； I fancy？
ALCIBIADES： No。
SOCRATES： That ignorance is bad then； it would appear； which is of
the best and does not know what is best？
ALCIBIADES： So I think； at least。
SOCRATES： And both to the person who is ignorant and everybody
else？
ALCIBIADES： Yes。
SOCRATES： Let us take another case。 Suppose that you were
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suddenly to get into your head that it would be a good thing to kill Pericles；
your kinsman and guardian； and were to seize a sword and； going to the
doors of his house； were to enquire if he were at home； meaning to slay
only him and no one else：the servants reply； 'Yes'： （Mind； I do not mean
that you would really do such a thing； but there is nothing； you think； to
prevent a man who is ignorant of the best； having occasionally the whim
that what is worst is best？
ALCIBIADES： No。）
SOCRATES：If； then； you went indoors； and seeing him； did not
know him； but thought that he was some one else； would you venture to
slay him？
ALCIBIADES： Most decidedly not （it seems to me）。 （These words are
omitted in several MSS。）
SOCRATES： For you designed to kill； not the first who offered； but
Pericles himself？
ALCIBIADES： Certainly。
SOCRATES： And if you made many attempts； and each time failed to
recognize Pericles； you would never attack him？
ALCIBIADES： Never。
SOCRATES： Well； but if Orestes in like manner had not known his
mother； do you think that he would ever have laid hands upon her？
ALCIBIADES： No。
SOCRATES： He did not intend to slay the first woman he came across；
nor any one else's mother； but only his own？
ALCIBIADES： True。
SOCRATES： Ignorance； then； is better for those who are in such a
frame of mind； and have such ideas？
ALCIBIADES： Obviously。
SOCRATES： You acknowledge that for some persons in certain cases
the ignorance of some things is a good and not an evil； as you formerly
supposed？
ALCIBIADES： I do。
SOCRATES： And there is still another case which will also perhaps
appear strange to you； if you will consider it？ （The reading is here
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uncertain。）
ALCIBIADES： What is that； Socrates？
SOCRATES： It may be； in short； that the possession of all the sciences；
if unaccompanied by the knowledge of the best； will more often than not
injure the possessor。 Consider the matter thus：Must we not； when we
intend either to do or say anything； suppose that we know or ought to
know that which we propose so confidently to do or say？
ALCIBIADES： Yes； in my opinion。
SOCRATES： We may take the orators for an example； who from time
to time advise us about war and peace； or the building of walls and the
construction of harbours； whether they understand the business in hand； or
only think that they do。 Whatever the city； in a word； does to another city；
or in the management of her own affairs； all happens by the counsel of the
orators。
ALCIBIADES： True。
SOCRATES： But now see what follows； if I can （make it clear to you）。
（Some words appear to have dropped out here。） You would distinguish the
wise from the foolish？ ALCIBIADES： Yes。
SOCRATES： The many are foolish； the few wise？
ALCIBIADES： Certainly。
SOCRATES： And you use both the terms； 'wise' and 'foolish；' in
reference to something？
ALCIBIADES： I do。
SOCRATES： Would you call a person wise who can give advice； but
does not know whether or when it is better to carry out the advice？
ALCIBIADES： Decidedly not。
SOCRATES： Nor again； I suppose； a person who knows the art of war；
but does not know whether it is better to go to war or for how long？
ALCIBIADES： No。
SOCRATES： Nor； once more； a person who knows how to kill another
or to take away his property or to drive him from his native land； but not
when it is better to do so or for whom it is better？
ALCIBIADES： Certainly not。
SOCRATES： But he who understands anything of the kind and has at
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the same time the knowledge of the best course of action：and the best
and the useful are surely the same？
ALCIBIADES： Yes。
SOCRATES：Such an one； I say； we should call wise and a useful
adviser both of himself and of the city。 What do you think？
ALCIBIADES： I agree。
SOCRATES： And if any one knows how to ride or to shoot with the
bow or to box or to wrestle； or to engage in any other sort of contest or to
do anything whatever which is in the nature of an art；what do you call
him who knows what is best according to that art？ Do you not speak of
one who knows what is best in riding as a good rider？
ALCIBIADES： Yes。
SOCRATES： And in a similar way you speak of a good boxer or a
good flute… player or a good performer in any other art？
ALCIBIADES： True。
SOCRATES： But is it necessary that the man who is clever in any of
these arts should be wise also in general？ Or is there a difference between
the clever artist and the wise man？
ALCIBIADES： All the difference in the world。
SOCRATES： And what sort of a state do you think that would be
which was composed of good archers and flute…players and athletes and
masters in other arts； and besides them of those others about whom we
spoke； who knew how to go to war and how to kill； as well as of orators
puffed up with political pride； but in which not one of them all had this
knowledge of the best； and there was no one who could tell when it was
better to apply any of these arts or in regard to whom？
ALCIBIADES： I should call such a state bad； Socrates。
SOCRATES： You certainly would when you saw each of them
rivalling the other and esteeming that of the greatest importance in the
state； 'Wherein he himself most excelled。' （Euripides； Antiope。）
I mean that which was best in any art； while he was entirely ignorant
of what was best for himself and for the state； because； as I think； he trusts
to opinion which is devoid of intelligence。 In such a case should we not be
right if we said that the state would be full of anarchy and lawlessness？
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ALCIBIADES： Decidedly。
SOCRATES： But ought we not then； think you； either to fancy that we
know or really to know； what we confidently propose to do or say？
ALCIBIADES： Yes。
SOCRATES： And if a person does that which he knows or supposes
that he knows； and the result is beneficial； he will act advantageously both
for himself and for the state？
ALCIBIADES： True。
SOCRATES： And if he do the contrary； both he and the state will
suffer？
ALCIBIADES： Yes。
SOCRATES： Well； and are you of the same mind； as before？
ALCIBIADES： I am。
SOCRATES： But were you not saying that you would call the many
unwise and the few wise？
ALCIBIADES： I was。
SOCRATES： And have we no