In the 'Apology,' he states it as the second aim of his life (after imparting the shock of conscious ignorance) to reproach men for pursuing wealth and glory more than wisdom and virtue.

In 'Kriton,' he lays it down that we are never to act wrongly or unjustly, although others are unjust to us.

And, in his own life, he furnished an illustrious example of his teaching.

The same lofty strain was taken up by Plato, and repeated in most of the subsequent Ethical schools.
V .-- His Ethical Theory extended itself to Government, where he applied his analogy of the special arts.

The legitimate King was he that knew how to govern well.
VI .-- The connexion in the mind of Sokrates between Ethics and Theology was very slender.
In the first place, his distinction of Divine and Human things, was an exclusion of the arbitrary will of the gods from human affairs, or from those things that constituted the ethical end.
But in the next place, he always preserved a pious and reverential tone of mind; and considered that, after patient study, men should still consult the oracles, by which the gods, in cases of difficulty, graciously signified their intentions, and their beneficent care of the race.