The Works of Plato

D....or the guards original: "οἱ τοξόται"; these were armed bowmen who served as law enforcement, mostly state-owned slaves of Scythian origin, and were therefore often referred to as "Scythians." will seize him and push him out by order of the presiding officers. Thus, they behave in this manner in matters that they believe are subject to technical skill. However, when it becomes necessary to consult on something regarding the administration of the city, anyone who stands up offers advice, whether he is a carpenter, a blacksmith, a cobbler, a merchant, a shipowner, rich or poor, noble or common; and no one reproaches them for this, as they do in the first case, by pointing out that he has nowhere learned this and possesses no teacher, yet he insists on stepping forward to offer his advice. This is because it is clear that they do not consider this particular matter to be one that can be taught. And it is not only the general opinion of the city that is like this; even among us, the wisest and best of the citizens are not capable of transmitting to others the very excellence from the Greek aretē virtue/excellence that they themselves possess. Take, for example, Pericles, the father of these youths here: he provided them with a correct and elegant education in those subjects where there were teachers, but in the matters where he himself is wise, he neither educated them himself nor passed that wisdom on to others. Instead, they wander
E. here and there, grazing at will, as it were, hoping they might stumble upon virtue by chance. If you wish for another example, this same man, Pericles, while acting as guardian for Clinias, the younger brother of this Alcibiades here, and fearing that Alcibiades might corrupt him, separated them and sent Clinias to the house of Ariphron original: "Αρίφρων"; brother of Pericles to be educated.
320. Yet not six months had passed before he gave him back, not knowing
B. what to do with him. I could name a multitude of others who, while being good citizens themselves, never made anyone better, neither among their own household members nor among strangers. So, Protagoras, looking at this, I do not believe that virtue can be taught. But hearing you speak, I turn back and think that you are saying something meaningful, as I assume you have experienced much, learned much, and discovered some things for yourself. So, if you can show us more clearly that virtue
C. can be taught, do not be stingy, but show us original: "μὴ φθονήσῃς, ἀλλ’ ἐπίδειξον".