 Callicles goes on to articulate (with some help from Socrates) a conception of ‘superiority’ in terms of a pair of very traditional sounding virtues: intelligence [phronêsis], particularly about the affairs of the city, and courage [andreia], which makes men “competent to accomplish whatever they have in mind, without slackening off because of softness of spirit” (491a–b). These are the familiar ‘functional’ virtues of the Homeric warrior, and the claim that such a man should be rewarded with a ‘greater share’ is no sophistic novelty but a restatement of the Homeric warrior ethic: the best fighter in the battle of the day deserves the best cut of the meat at night. At the same time, Callicles is interestingly reluctant to describe his ‘superior’ man as possessing the virtue of justice [dikaiosunê], which we might have expected him to redefine as conformity to the justice of nature. Instead, he seems to dispense with any conception of justice as a virtue; and he explicitly rejects the fourth traditional virtue which Plato will take as canonical in the Republic, sôphrosunê, temperance or moderation.