if someone does not possess these goods but rather their corres- ponding evils, he finds himself the object of anger, punishment, and re- proof. Among these evils are injustice, impiety, and in general everything 324 that is opposed to civic virtue. Offenses in this area are always met with anger and reproof, and the reason is clearly that this virtue is regarded as something acquired through practice and teaching. The key, Socrates, to the true significance of punishment lies in the fact that human beings consider virtue to be something acquired through training. For no one b punishes a wrong-doer in consideration of the simple fact that he has done wrong, unless one is exercising the mindless vindictiveness of a beast. Reasonable punishment is not vengeance for a past wrong— for one cannot undo what has been done—but is undertaken with a view to the future, to deter both the wrong-doer and whoever sees him being punished from c repeating the crime