n doing something. We do what we see fit to pursue the good or the better for ourselves. If we put someone to death we do so because we believe it is beneficial. Now if having great power and doing what you see fit are means to get to the ends which is the ultimate good, than by killing someone and inflicting more suffering on them than yourself it is actually an abuse of power by using it without intelligence. If intelligent use of power is always for the good and by putting someone to death it is actually worse, aren't we really doing something that we do not want to do because it is not the better? At the same time we are doing something that we see fit, we are actually not doing what we want to do because the outcome is not the good but the bad. Socrates says that, "Can such a man possibly have great power in that city, if in fact having great power is, as you agree, something good?" Polus can't believe this claim and asks Socrates why it is that he would rather suffer injustice than inflict it. Socrates says that he believes that, "doing what's unjust is actually the greatest of evils." If we are going too morally suffer for deeds that we saw fit, it is actually worse than suffering at the hands of someone else. By inflicting injustice on others we do not use our power intelligently and morally hurt ourselves, and therefore are not really doing what we want anyway because it is not for the greater good of anyone, especially yourself. The man who is unjust and wicked is miserable at his own hands. Socrates refutes that to do what we see fit is actually doing what we want when the outcome is wicked. Moral goodness is a form of knowledge to him, and that knowledge is necessary in order to do well. It is the good that we strive to achieve by doing what we see fit, but if we do what we see fit and actually create a wicked outcome we are not truly doing what we want. In order to do what we want we must have the knowledge of ...
