 While moral theory occupies a significant portion of the Republic, Socrates does not say a lot about its relation to the epistemology and metaphysics of the central books. For instance, one might have expected the account to show how, e.g., reason might use knowledge of the forms to govern the other parts of the soul. Indeed, in Book VI, Socrates does say that the philosopher will imitate in his own soul the order and harmony of the forms out of admiration (500c–d). Since imitation is the heart of the account of moral education in Books II–III, the idea that one might imitate forms is intriguing; but it is not developed. In fact, the relation between virtues in the soul and the metaphysics and epistemology of the forms is not an easy one. For instance, Socrates says that virtue in the soul is happiness (580b–c). However, he also says that knowledge and contemplation of the forms is happiness (517c–d). Since having or exercising the virtues of wisdom, moderation, courage, and justice is different from knowledge and contemplation of forms, the questions naturally arises about how to bring the two together into an integrated life. In the dialogues, the relation between knowledge of forms and virtues such as moderation, justice, and courage is an issue that never seems to be fully resolved because it receives different treatments.