 However, in the Phaedo, we find another approach to the relation between knowledge of forms and virtues in the soul. Socrates identifies wisdom with kowledge of such forms as beauty, justice, and goodness (65d–e). The philosopher can know these only by reason that is detached from the body as much as possible (65e–66a). In fact, pure knowledge is found only when the soul is completely detached from the body in death. With such a severe account of the knowledge of the forms it is not surprising that courage, justice, and moderation are subordinated to wisdom. When Socrates says the true exchange of pleasures, pains, and fears is for wisdom, he invokes moderation, justice, and courage as virtues that serve this exchange (68b–69e). This passage suggests, for instance, that moderation would control bodily pleasures and pains and fears so that reason could be free of these disturbances in order to pursue knowledge. This notion of virtues differs from the account in the first books of the Republic in that the latter presents a comprehensive picture of the welfare of all the parts of the soul whereas the Phaedo, by implication, subordinates to reason those parts characterized by pleasures, pain, and fears.