Book 1: The End.
Dismissing these views, then, we have now to consider the “universal good,” and to state the difficulties which it presents; though such an inquiry is not a pleasant task in view of our friendship for the authors of the doctrine of ideas. But we venture to think that this is the right course, and that in the interests of truth we ought to sacrifice even what is nearest to us, especially as we call ourselves philosophers. Both are dear to us, but it is a sacred duty to give the preference to truth.
In the first place, the authors of this theory themselves did not assert a common idea in the case of things of which one is prior to the other; and for this reason they did not hold one common idea of numbers. Now the predicate good is applied to substances and also to qualities and relations. But that which has independent existence, what we call “substance,” is logically prior to that which is relative; for the latter is an offshoot as it were, or [in logical language] an accident of a thing or substance. So [by their own showing] there cannot be one common idea of these goods.
Secondly, the term good is used in as many different ways as the term “is” or “being:” we apply the term to substances or independent existences, as God, reason; to qualities, as the virtues; to quantity, as the moderate or due amount; to relatives, as the useful; to time, as opportunity; to place, as habitation, and so on. It is evident, therefore, that the word good cannot stand for one and the same notion in all these various applications; for if it did, the term could not be applied in all the categories, but in one only.
Thirdly, if the notion were one, since there is but one science of all the things that come under one idea, there would be but one science of all goods; but as it is, there are many sciences even of the goods that come under one category; as, for instance, the science which deals with opportunity in war is strategy, but in disease is medicine; and the science of the due amount in the matter of food is medicine, but in the matter of exercise is the science of gymnastic.
Fourthly, one might ask what they mean by the “absolute:” in “absolute man” and “man” the word “man” has one and the same sense; for in respect of manhood there will be no difference between them; and if so, neither will there be any difference in respect of goodness between “absolute good” and “good.”
Fifthly, they do not make the good any more good by making it eternal; a white thing that lasts a long while is no whiter than what lasts but a day.
There seems to be more plausibility in the doctrine of the Pythagoreans, who [in their table of opposites] place the one on the same side with the good things [instead of reducing all goods to unity]; and even Speusippus* seems to follow them in this.
However, these points may be reserved for another occasion; but objection may be taken to what I have said on the ground that the Platonists do not speak in this way of all goods indiscriminately, but hold that those that are pursued and welcomed on their own account are called good by reference to one common form or type, while those things that tend to produce or preserve these goods, or to prevent their opposites, are called good only as means to these, and in a different sense.
It is evident that there will thus be two classes of goods: one good in themselves, the other good as means to the former. Let us separate then from the things that are merely useful those that are good in themselves, and inquire if they are called good by reference to one common idea or type.
Now what kind of things would one call “good in themselves”?
Surely those things that we pursue even apart from their consequences, such as wisdom and sight and certain pleasures and certain honours; for although we sometimes pursue these things as means, no one could refuse to rank them among the things that are good in themselves.
If these be excluded, nothing is good in itself except the idea; and then the type or form will be meaningless.
If however, these are ranked among the things that are good in themselves, then it must be shown that the goodness of all of them can be defined in the same terms, as white has the same meaning when applied to snow and to white lead.
But, in fact, we have to give a separate and different account of the goodness of honour and wisdom and pleasure.
Good, then, is not a term that is applied to all these things alike in the same sense or with reference to one common idea or form.
But how then do these things come to be called good? for they do not appear to have received the same name by chance merely. Perhaps it is because they all proceed from one source, or all conduce to one end; or perhaps it is rather in virtue of some analogy, just as we call the reason the eye of the soul because it bears the same relation to the soul that the eye does to the body, and so on.
But we may dismiss these questions at present; for to discuss them in detail belongs more properly to another branch of philosophy.
And for the same reason we may dismiss the further consideration of the idea; for even granting that this term good, which is applied to all these different things, has one and the same meaning throughout, or that there is an absolute good apart from these particulars, it is evident that this good will not be anything that man can realize or attain: but it is a good of this kind that we are now seeking.
It might, perhaps, be thought that it would nevertheless be well to make ourselves acquainted with this universal good, with a view to the goods that are attainable and realizable. With this for a pattern, it may be said, we shall more readily discern our own good, and discerning achieve it.
There certainly is some plausibility in this argument, but it seems to be at variance with the existing sciences; for though they are all aiming at some good and striving to make up their deficiencies, they neglect to inquire about this universal good. And yet it is scarce likely that the professors of the several arts and sciences should not know, nor even look for, what would help them so much.
And indeed I am at a loss to know how the weaver or the carpenter would be furthered in his art by a knowledge of this absolute good, or how a man would be rendered more able to heal the sick or to command an army by contemplation of the pure form or idea. For it seems to me that the physician does not even seek for health in this abstract way, but seeks for the health of man, or rather of some particular man, for it is individuals that he has to heal.