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things.' (7) And still the mind of Plato, having snatched for a moment at these shadows of the future, quickly rejects them : thus early has he reached the conclusion that there can be no science which is a 'science of nothing' (Parmen. 132 B). (8) The conception of a science of good and evil also first occurs here, an anticipation of the Philebus and Republic as well as of moral philosophy in later ages.

The dramatic interest of the Dialogue chiefly centres in the youth Charmides, with whom Socrates talks in the kindly spirit of an elder. His childlike simplicity and ingenuousness are con- trasted 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 (cp. Tim. 20, 21), 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. 3, 7); 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 na&iuml;vet&eacute;, 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 (262 B). 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business,' is assumed to have been borrowed by Charmides from another; and when the enquiry becomes more abstract he is superseded by Critias (cp. Theaet. 168 E; Euthyd. 290 E). Socrates preserves his accustomed irony to the end; he