Yes, I will.
Let me next endeavour to show what is that fault in States which is the cause of their present maladministration, and what is the least change which will enable a State to pass into the truer form; and let the change, if possible, be of one thing only, or, if not, of two; at any rate, let the changes be as few and slight as possible.
Certainly, he replied.
I think, I said, that there might be a reform of the State if only one change were made, which is not a slight or easy though still a possible one.
What is it? he said.
Now then, I said, I go to meet that which I liken to the greatest of the waves; yet shall the word be spoken, even though the wave break and drown me in laughter and dishonour; and do you mark my words.
Proceed.
I said: ‘Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy, and political greatness and wisdom meet in one, and those commoner natures who pursue either to the exclusion of the other are compelled to stand aside, cities will never have rest from their evils,—nor the human race, as I believe,—and then only will this our State have a possibility of life and behold the light of day.’ Such was the thought, my dear Glaucon, which I would fain have uttered if it had not seemed too extravagant; for to be convinced that in no other State can there be happiness private or public is indeed a hard thing.
Socrates, what do you mean? I would have you consider that the word which you have uttered is one at which numerous persons, and very respectable persons too, in a figure pulling off their coats all in a moment, and seizing any weapon that comes to hand, will run at you might and main, before you know where you are, intending to do heaven knows what; and if you don’t prepare an answer, and put yourself in motion, you will be ‘pared by their fine wits,’ and no mistake.
You got me into the scrape, I said.
And I was quite right; however, I will do all I can to get you out of it; but I can only give you good-will and good advice, and, perhaps, I may be able to fit answers to your questions better than another—that is all. And now, having such an auxiliary, you must do your best to show the unbelievers that you are right.
I ought to try, I said, since you offer me such invaluable assistance. And I think that, if there is to be a chance of our escaping, we must explain to them whom we mean when we say that philosophers are to rule in the State; then we shall be able to defend ourselves: There will be discovered to be some natures who ought to study philosophy and to be leaders in the State; and others who are not born to be philosophers, and are meant to be followers rather than leaders.
Then now for a definition, he said.
Follow me, I said, and I hope that I may in some way or other be able to give you a satisfactory explanation.
Proceed.
I dare say that you remember, and therefore I need not remind you, that a lover, if he is worthy of the name, ought to show his love, not to some one part of that which he loves, but to the whole.
I really do not understand, and therefore beg of you to assist my memory.
Another person, I said, might fairly reply as you do; but a man of pleasure like yourself ought to know that all who are in the flower of youth do somehow or other raise a pang or emotion in a lover’s breast, and are thought by him to be worthy of his affectionate regards. Is not this a way which you have with the fair: one has a snub nose, and you praise his charming face; the hook-nose of another has, you say, a royal look; while he who is neither snub nor hooked has the grace of regularity: the dark visage is manly, the fair are children of the gods; and as to the sweet ‘honey pale,’ as they are called, what is the very name but the invention of a lover who talks in diminutives, and is not averse to paleness if appearing on the cheek of youth? In a word, there is no excuse which you will not make, and nothing which you will not say, in order not to lose a single flower that blooms in the spring-time of youth.
If you make me an authority in matters of love, for the sake of the argument, I assent.
And what do you say of lovers of wine? Do you not see them doing the same? They are glad of any pretext of drinking any wine.
Very good.
And the same is true of ambitious men; if they cannot command an army, they are willing to command a file; and if they cannot be honoured by really great and important persons, they are glad to be honoured by lesser and meaner people,—but honour of some kind they must have.
Exactly.
Once more let me ask: Does he who desires any class of goods, desire the whole class or a part only?
The whole.
And may we not say of the philosopher that he is a lover, not of a part of wisdom only, but of the whole?
Yes, of the whole.
And he who dislikes learning, especially in youth, when he has no power of judging what is good and what is not, such an one we maintain not to be a philosopher or a lover of knowledge, just as he who refuses his food is not hungry, and may be said to have a bad appetite and not a good one?
Very true, he said.
Whereas he who has a taste for every sort of knowledge and who is curious to learn and is never satisfied, may be justly termed a philosopher? Am I not right?
Glaucon said: If curiosity makes a philosopher, you will find many a strange being will have a title to the name. All the lovers of sights have a delight in learning, and must therefore be included. Musical amateurs, too, are a folk strangely out of place among philosophers, for they are the last persons in the world who would come to anything like a philosophical discussion, if they could help, while they run about at the Dionysiac festivals as if they had let out their ears to hear every chorus; whether the performance is in town or country—that makes no difference—they are there. Now are we to maintain that all these and any who have similar tastes, as well as the professors of quite minor arts, are philosophers?
Certainly not, I replied; they are only an imitation.
He said: Who then are the true philosophers?
Those, I said, who are lovers of the vision of truth.
That is also good, he said; but I should like to know what you mean?
To another, I replied, I might have a difficulty in explaining; but I am sure that you will admit a proposition which I am about to make.
What is the proposition?
That since beauty is the opposite of ugliness, they are two?
Certainly.
And inasmuch as they are two, each of them is one?
True again.
And of just and unjust, good and evil, and of every other class, the same remark holds: taken singly, each of them is one; but from the various combinations of them with actions and things and with one another, they are seen in all sorts of lights and appear many?
Very true.
And this is the distinction which I draw between the sight-loving, art-loving, practical class and those of whom I am speaking, and who are alone worthy of the name of philosophers.
How do you distinguish them? he said.
The lovers of sounds and sights, I replied, are, as I conceive, fond of fine tones and colours and forms and all the artificial products that are made out of them, but their mind is incapable of seeing or loving absolute beauty.
True, he replied.
Few are they who are able to attain to the sight of this.
Very true.
And he who, having a sense of beautiful things has no sense of absolute beauty, or who, if another lead him to a knowledge of that beauty is unable to follow—of such an one I ask, Is he awake or in a dream only? Reflect: is not the dreamer, sleeping or waking, one who likens dissimilar things, who puts the copy in the place of the real object?
I should certainly say that such an one was dreaming.
But take the case of the other, who recognises the existence of absolute beauty and is able to distinguish the idea from the objects which participate in the idea, neither putting the objects in the place of the idea nor the idea in the place of the objects—is he a dreamer, or is he awake?
He is wide awake.
And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion?
Certainly.
But suppose that the latter should quarrel with us and dispute our statement, can we administer any soothing cordial or advice to him, without revealing to him that there is sad disorder in his wits?
We must certainly offer him some good advice, he
