In looking at the Euthydemus, Gorgias, Lysis, and Meno I have stated that Socrates' theory of the good, the bad, and the NGNB serves as the centerpiece for all his pronouncements on ethics. I now turn to the Charmides, for further evidence. Here, we see how this theory concerning the assignment of good and bad values operates as a touchstone for Socratic ethics, even in a dialogue that doesn't develop these ideas explicitly. We also see the profound ramifications that Socrates' commitment to this theory of valuation has for his views on ethics: it eliminates any distinction between virtue and scientific knowledge, as well as any distinction between science and morality.

In the Charmides, Socrates discusses the nature of sophrosune. This Greek term is most often translated as “temperance” in English, although it is also commonly agreed that “temperance” does not really capture the connotations that this word held in ancient Greek. Some other possible translations are “self-control,” “sobriety,” “discretion,” and “moderation.” However, all these indicate a mastery of bodily desires. In his discussions of sophrosune, Socrates seems to intend a reference that includes, but also goes beyond, such mastery. He speaks of a well-thought-out approach to all of life's decisions. Thus, “equanimity” might be the best English equivalent of this Greek word. Still, I will use the popular term “temperance” in my discussion.

As is common in the early dialogues, Socrates is less than forthright in stating his own views concerning the nature of temperance.