knowledge, but are obliged after all to say knowledge of the good?
How ridiculous!
Yes, I said, that they should begin by reproaching us with our ignorance of the good, and then presume our knowledge of it — for the good they define to be knowledge of the good, just as if we understood them when they use the term ‘good’ — this is of course ridiculous.
Most true, he said.
And those who make pleasure their good are in equal perplexity; for they are compelled to admit that there are bad pleasures as well as good.
Certainly.
And therefore to acknowledge that bad and good are the same?
True.