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Yes （replied he）； that is the excellence I desirebeyond measure。
Upon my word （said Socrates）； then you have indeed selected as the
object of your ambition the noblest of virtues and the greatest of the arts；
for this is the property of kings； and is entitled 〃royal〃； but （he continued）
have you considered whether it is possible to excel in these matters
without being just and upright？＇25＇
＇25＇ Just； ｛dikaios｝ = upright； righteous。 Justice； ｛dikaiosune｝ =
social uprightness = righteousness； N。T。 To quote a friend： 〃The
Greek ｛dikaios｝ combines the active dealing out of justice with the
self…reflective idea of preserving justice in our conduct； which is
what we mean by 'upright。'〃
Euth。 Certainly I have； and I say that without justice and uprightness it
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is impossible to be a good citizen。
No doubt （replied Socrates） you have accomplished that initial step？
Euth。 Well； Socrates； I think I could hold my own against all comers as
an upright man。
And have upright men （continued Socrates） their distinctive and
appropriate works like those of carpenters or shoe…makers？
Euth。 To be sure they have。
Soc。 And just as the carpenter is able to exhibit his works and products；
the righteous man should be able to expound and set forth his； should he
not？
I see （replied Euthydemus） you are afraid I cannot expound the works
of righteousness！ Why； bless me！ of course I can； and the works of
unrighteousness into the bargain； since there are not a few of that sort
within reach of eye and ear every day。
Shall we then （proceeded Socrates） write the letter R on this side；＇26＇
and on that side the letter W； and then anything that appears to us to be the
product of righteousness we will place to the R account； and anything
which appears to be the product of wrong…doing and iniquity to the
account of W？
＇26＇ The letter R （to stand for Right； Righteous； Upright； Just）。 The
letter W （to stand for Wrong； Unrighteous； Unjust）。
By all means do so （he answered）； if you think that it assists matters。
Accordingly Socrates drew the letters； as he had suggested； and
continued。
Soc。 Lying exists among men； does it not？
Euth。 Certainly。
To which side of the account then shall we place it？ （he asked）。
Euth。 Clearly on the side of wrong and injustice。
Soc。 Deceit too is not uncommon？
Euth。 By no means。
Soc。 To which side shall we place deceit？
Euth。 Deceit clearly on the side of wrong。
Soc。 Well； and chicanery＇27＇ or mischief of any sort？
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＇27＇ Reading ｛to kakourgein｝ （= furari； Sturz）； al。 ｛kleptein｝； Stob。
Euth。 That too。
Soc。 And the enslavement of free…born men？＇28＇
＇28＇ Or； 〃the kidnapping of men into slavery。〃 ｛to andrapodizesthai｝ =
the reduction of a free…born man to a state of slavery。 Slavery itself
（｛douleia｝） being regarded as the normal condition of a certain
portion of the human race and not in itself immoral。
Euth。 That too。
Soc。 And we cannot allow any of these to lie on the R side of the
account； to the side of right and justice； can we； Euthydemus？
It would be monstrous （he replied）。
Soc。 Very good。 But supposing a man to be elected general； and he
succeeds in enslaving an unjust； wicked； and hostile state； are we to say
that he is doing wrong？
Euth。 By no means。
Soc。 Shall we not admit that he is doing what is right？
Euth。 Certainly。
Soc。 Again； suppose he deceives the foe while at war with them？
Euth。 That would be all fair and right also。
Soc。 Or steals and pillages their property？ would he not be doing what
is right？
Euth。 Certainly； when you began I thought you were limiting the
question to the case of friends。
Soc。 So then everything which we set down on the side of Wrong will
now have to be placed to the credit of Right？
Euth。 Apparently。
Soc。 Very well then； let us so place them； and please； let us make a
new definitionthat while it is right to do such things to a foe； it is wrong
to do them to a friend； but in dealing with the latter it behoves us to be as
straightforward as possible。＇29＇
＇29＇ Or； 〃an absolutely straightforward course is necessary。〃
I quite assent （replied Euthydemus）。
So far so good （remarked Socrates）； but if a general； seeing his troops
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demoralised； were to invent a tale to the effect that reinforcements were
coming； and by means of this false statement should revive the courage of
his men； to which of the two accounts shall we place that act of fraud？＇30＇
＇30＇ Cf。 〃Hell。〃 IV。 iii。 10； 〃Cyrop。〃 I。 vi。 31。
On the side of right； to my notion （he replied）。
Soc。 Or again； if a man chanced to have a son ill and in need of
medicine； which the child refused to take； and supposing the father by an
act of deceit to administer it under the guise of something nice to eat； and
by service of that lie to restore the boy to health； to which account shall we
set down this fraud？
Euth。 In my judgment it too should be placed to the same account。
Soc。 Well； supposing you have a friend in deplorably low spirits； and
you are afraid he will make away with himselfaccordingly you rob him
of his knife or other such instrument： to which side ought we to set the
theft？
Euth。 That too must surely be placed to the score of right behaviour。
Soc。 I understand you to say that a straightforward course is not in
every case to be pursued even in dealing with friends？
Heaven forbid！ （the youth exclaimed）。 If you will allow me； I rescind
my former statement。＇31＇
＇31＇ See above； I。 ii。 44 （｛anatithemai｝）。
Soc。 Allow you！ Of course you mayanything rather than make a false
entry on our lists。 。 。 。 But there is just another point we ought not to leave
uninvestigated。 Let us take the case of deceiving a friend to his detriment：
which is the more wrongfulto do so voluntarily or unintentionally？
Euth。