Polus: Clearly he who is not healed

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This is an excerpt from Plato’s dialogue called Gorgias. In it, the protagonist Socrates debates the young know-it-all sophist Polus. We join in on the conversation when Socrates lays out his theory of how punishment should be motivated.
Socrates: Suppose the case of two persons who have some evil in their bodies, and that one of them is healed and delivered from evil, and another is not healed, but retains the evil—which of them is the most miserable?

Polus: Clearly he who is not healed.

Soc. And was not punishment said by us to be a deliverance from the greatest of evils, which is vice?

Pol. True.

Soc. And justice punishes us, and makes us more just, and is the medicine of our vice?

Pol. True.

Soc. He, then, has the first place in the scale of happiness who has never had vice in his soul; for this has been shown to be the greatest of evils.

Pol. Clearly.

Soc. And he has the second place, who is delivered from vice?

Pol. True.

Soc. That is to say, he who receives admonition and rebuke and punishment?

Pol. Yes.

Soc. Then he lives worst, who, having been unjust, has no deliverance from injustice?

Pol. Certainly.

Soc. That is, he lives worst who commits the greatest crimes, and who, being the most unjust of men, succeeds in escaping rebuke or correction or punishment; and this, as you say, has been accomplished by Archelaus and other tyrants and rhetoricians and

Pol. True.

Soc. May not their way of proceeding, my friend, be compared to the conduct of a person who is afflicted with the worst of diseases and yet contrives not to pay the penalty to the physician for his sins against his constitution, and will not be cured, because, like a child, he is afraid of the pain of being burned or cut:—Is not that a parallel case?

Pol. Yes, truly.

Soc. He would seem as if he did not know the nature of health and bodily vigour; and if we are right, Polus, in our previous conclusions, they are in a like case who strive to evade justice, which they see to be painful, but are blind to the advantage which ensues from it, not knowing how far more miserable a companion a diseased soul is than a diseased body; a soul, I say, which is corrupt and unrighteous and unholy. And hence they do all that they can to avoid punishment and to avoid being released from the greatest of evils; they provide themselves with money and friends, and cultivate to the utmost their powers of persuasion. But if we, Polus, are right, do you see what follows, or shall we draw out the consequences in form?

Pol. If you please.

Soc. Is it not a fact that injustice, and the doing of injustice, is the greatest of evils?

Pol. That is quite clear.

Soc. And further, that to suffer punishment is the way to be released from this evil?

Pol. True.

Soc. And not to suffer, is to perpetuate the evil?

Pol. Yes.

Soc. To do wrong, then, is second only in the scale of evils; but to do wrong and not to be punished, is first and greatest of all?

Pol. That is true.

Soc. Well, and was not this the point in dispute, my friend? You deemed Archelaus happy, because he was a very great criminal and unpunished: I, on the other hand, maintained that he or any other who like him has done wrong and has not been punished, is, and ought to be, the most miserable of all men; and that the doer of injustice is more miserable than the sufferer; and he who escapes punishment,
more miserable than he who suffers.—Was not that what I said?

Pol. Yes.

Soc. And it has been proved to be true?

Pol. Certainly.

Soc. Well, Polus, but if this is true, where is the great use of rhetoric? If we admit what has been just now said, every man ought in every way to guard himself against doing wrong, for he will thereby suffer great evil?

Pol. True.

Soc. And if he, or any one about whom he cares, does wrong, he ought of his own accord to go where he will be immediately punished; he will run to the judge, as he would to the physician, in order that the disease of injustice may not be rendered chronic and become the incurable cancer of the soul; must we not allow this consequence,
Polus, if our former admissions are to stand:-is any other inference consistent with them?

Pol. To that, Socrates, there can be but one answer.

Soc. Then rhetoric is of no use to us, Polus, in helping a man to excuse his own injustice, that of his parents or friends, or children or country; but may be of use to any one who holds that instead of excusing he ought to accuse-himself above all, and in the
next degree his family or any of his friends who may be doing wrong; he should bring to light the iniquity and not conceal it, that so the wrong-doer may suffer and be made whole; and he should even force himself and others not to shrink, but with closed eyes like brave men to let the physician operate with knife or searing iron, not regarding the pain, in the hope of attaining the good and the honourable; let him who has done things worthy of stripes, allow himself to be scourged, if of bonds, to be bound, if of a fine, to be fined, if of exile, to be exiled, if of death, to die, himself
being the first to accuse himself and his relations, and using rhetoric to this end, that his and their unjust actions may be made manifest, and that they themselves may be delivered from injustice, which is the greatest evil. Then, Polus, rhetoric would indeed be useful. Do you say "Yes" or "No" to that?

Pol. To me, Socrates, what you are saying appears very strange, though probably in agreement with your premises.

Soc. Is not this the conclusion, if the premises are not disproven?

Pol. Yes; it certainly is.

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