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Charmides； with whom Socrates talks in the kindly spirit of an elder。 His
childlike simplicity and ingenuousness are contrasted with the dialectical
and rhetorical arts of Critias； who is the grown…up man of the world；
having a tincture of philosophy。 No hint is given； either here or in the
Timaeus； of the infamy which attaches to the name of the latter in Athenian
history。 He is simply a cultivated person who； like his kinsman Plato； is
ennobled by the connection of his family with Solon （Tim。）； and had been
the follower； if not the disciple； both of Socrates and of the Sophists。
In the argument he is not unfair； if allowance is made for a slight
rhetorical tendency； and for a natural desire to save his reputation with
the company； he is sometimes nearer the truth than Socrates。 Nothing in
his language or behaviour is unbecoming the guardian of the beautiful
Charmides。 His love of reputation is characteristically Greek； and
contrasts with the humility of Socrates。 Nor in Charmides himself do we
find any resemblance to the Charmides of history； except； perhaps； the
modest and retiring nature which； according to Xenophon； at one time of his
life prevented him from speaking in the Assembly （Mem。）； and we are
surprised to hear that； like Critias； he afterwards became one of the
thirty tyrants。 In the Dialogue he is a pattern of virtue； and is
therefore in no need of the charm which Socrates is unable to apply。 With
youthful naivete； keeping his secret and entering into the spirit of
Socrates； he enjoys the detection of his elder and guardian Critias； who is
easily seen to be the author of the definition which he has so great an
interest in maintaining。 The preceding definition； 'Temperance is doing
one's own business；' is assumed to have been borrowed by Charmides from
another； and when the enquiry becomes more abstract he is superseded by
Critias （Theaet。； Euthyd。）。 Socrates preserves his accustomed irony to the
end； he is in the neighbourhood of several great truths； which he views in
various lights； but always either by bringing them to the test of common
sense； or by demanding too great exactness in the use of words； turns aside
from them and comes at last to no conclusion。
The definitions of temperance proceed in regular order from the popular to
the philosophical。 The first two are simple enough and partially true；
like the first thoughts of an intelligent youth； the third； which is a real
contribution to ethical philosophy； is perverted by the ingenuity of
Socrates； and hardly rescued by an equal perversion on the part of Critias。
The remaining definitions have a higher aim； which is to introduce the
element of knowledge； and at last to unite good and truth in a single
science。 But the time has not yet arrived for the realization of this
vision of metaphysical philosophy； and such a science when brought nearer
to us in the Philebus and the Republic will not be called by the name of
（Greek）。 Hence we see with surprise that Plato； who in his other writings
identifies good and knowledge； here opposes them； and asks； almost in the
spirit of Aristotle； how can there be a knowledge of knowledge； and even if
attainable； how can such a knowledge be of any use？
The difficulty of the Charmides arises chiefly from the two senses of the
word （Greek）； or temperance。 From the ethical notion of temperance； which
is variously defined to be quietness； modesty； doing our own business； the
doing of good actions； the dialogue passes onto the intellectual conception
of （Greek）； which is declared also to be the science of self…knowledge； or
of the knowledge of what we know and do not know； or of the knowledge of
good and evil。 The dialogue represents a stage in the history of
philosophy in which knowledge and action were not yet distinguished。 Hence
the confusion between them； and the easy transition from one to the other。
The definitions which are offered are all rejected； but it is to be
observed that they all tend to throw a light on the nature of temperance；
and that； unlike the distinction of Critias between （Greek）； none of them
are merely verbal quibbles； it is implied that this question； although it
has not yet received a solution in theory； has been already answered by
Charmides himself； who has learned to practise the virtue of self…knowledge
which philosophers are vainly trying to define in words。 In a similar
spirit we might say to a young man who is disturbed by theological
difficulties； 'Do not trouble yourself about such matters； but only lead a
good life；' and yet in either case it is not to be denied that right ideas
of truth may contribute greatly to the improvement of character。
The reasons why the Charmides； Lysis； Laches have been placed together and
first in the series of Platonic dialogues； are： （i） Their shortness and
simplicity。 The Charmides and the Lysis； if not the Laches； are of the
same 'quality' as the Phaedrus and Symposium： and it is probable； though
far from certain； that the slighter effort preceded the greater one。 （ii）
Their eristic； or rather Socratic character； they belong to the class
called dialogues of search （Greek）； which have no conclusion。 （iii） The
absence in them of certain favourite notions of Plato； such as the doctrine
of recollection and of the Platonic ideas； the questions； whether virtue
can be taught； whether the virtues are one or many。 （iv） They have a want
of depth； when compared with the dialogues of the middle and later period；
and a youthful beauty and grace which is wanting in the later ones。 （v）
Their resemblance to one another； in all the three boyhood has a great
part。 These reasons have various degrees of weight in determining their
place in the catalogue of the Platonic writings； though they are not
conclusive。 No arrangement of the Platonic dialogues can be strictly
chronological。 The order which has been adopted is intended mainly for the
convenience of the reader； at the same time； indications of the date
supplied either by Plato himself or allusions found in the dialogues have
not been lost sight of。 Much may be said about this subject； but the
results can only be probable； there are no materials which would enable us
to attain to anything like certainty。
The relations of knowledge and virtue are again brought forward in the
companion dialogues of the Lysis and Laches； and also in the Protagoras and
Euthydemus。 The opposition of abstract and particular knowledge in this
dialogue may be compared with a similar opposition of ideas and phenomena
which occurs in the Prologues to the Parmenides； but seems rather to belong
to a later stage of the philosophy of Plato。
CHARMIDES； OR TEMPERANCE
by
Plato
Translated by Benjamin Jowett
PERSONS OF THE DIALOGUE： Socrates； who is the narrator； Charmides；
Chaerephon； Critias。
SCENE： The Palaestra of Taureas； which is near the Porch of the King
Archon。
Yesterday evening I returned from the army at Potidaea； and having been a
good while away； I thought that I should like to go and look at my old
haunts。 So I went into the palaestra of Taureas； which is over against the
temple adjoining the porch of the King Archon； and there I found a number
of persons； most of whom I knew； but not all。 My visit was unexpected； and
no sooner did they see me entering than they saluted me from afar on all
sides； and Chaerephon； who is a kind of madman； started up and ran to me；
seizing my hand； and saying； How did you escape； Socrates？（I should
explain that an engagement had taken place at Potidaea not long before we
came away； of which the news had only just reached Athens。）
You see； I replied； that here I am。
There was a report； he said； that the engagement was very severe； and that
many of our acquaintance had fallen。
That； I replied； was not far from the truth。
I suppose； he said； that you were present。
I was。
Then sit down； and tell us the whole story； which as yet we have only heard
imperfectly。
I took the place which he assigned to me； by the side of Critias the son of
Callaeschrus； and when I had saluted him and the rest of the company； I
told them the news from the army； and answered their several enquiries。
Then； when there had been enough of this； I； in my turn； began to make
enquiries about matters at homea