 In support of the idea that if one knows what happiness is, one will pursue it, Socrates argues, in the Euthydemus, that wisdom is necessary and sufficient for happiness. While most of this dialogue is given over to Euthydemus’ and Dionysiodorus’ eristic display, there are two Socratic interludes. In the first of these – in a passage that has a parallel in Meno (88a ff) – Socrates helps the young Cleinias to see that wisdom is a kind of knowledge that infallibly brings happiness. He uses an analogy with craft (technê); a carpenter must not only have but know how to use his tools and materials to be successful (Euthyd. 280b–d). In turn, someone may have such goods as health, wealth, good birth, and beauty, as well as the virtues of justice, moderation, courage, and wisdom (279a–c). Wisdom is the most important, however, because, like carpentry, for example, it is a kind of knowledge, about how to use the other assets so that they are beneficial (281b–c). Moreover, all of these other so-called goods are useless – in fact, even harmful – without wisdom, because without it one will misuse any of the other assets one may possess, so as to act not well but badly. Wisdom is the only unconditional good (281d–e). Socrates’ argument leaves it ambiguous whether wisdom (taken together with its exercise) is identical with happiness or whether it is the dominant and essential component of happiness (282a–b).