So, to sum up, Clinias, I said, it seems likely that with respect to all the things we called good in the beginning, the correct account is not that in themselves they are good by nature, but rather as follows: if ignorance controls them, they are greater evils than their opposites, to the extent that they are more capable of complying with a bad master; but if good sense and wisdom are in control, they are greater goods. In themselves, however, e neither sort is of any value