The works of Plato · Plato
ARGUMENT.
CHAP. XVI.—Everything then relating to arithmetic and geometry and all the previous instruction which they should receive before they learn dialectics, ought to be set before them while they are children, and on such a plan of teaching that they may learn without compulsion.[227] Why so? Because, said I, a free man ought to acquire no learning under slavery: for the labours of the body when endured through compulsion do not at all deteriorate the body: but as for the soul, it can endure no compulsory discipline. True, said he. Do not then, said I, my best of friends, force boys to their learning; but train them up by amusements, that you may be better able to discern the direction of each one’s genius. What you say, replied he, is reasonable. Do not you remember our stating then, said I, that the boys should even be carried to war, as spectators, on horseback, and be brought as near as possible with safety, and allowed like young hounds, to taste the blood? I remember, said he. Whoever then, said I, shall appear the most forward in all these labours, studies, and dangers, such as these are to be selected to a certain number. At what age? said he.
When they have finished their necessary exercises, said I; for this period of life, even should it last two or three years, cannot accomplish anything else; for fatigue and sleep are hostile to learning; and this too is none of the least of their trials, what each will prove himself in his exercises. Certainly, said he. And after this period, said I, such as have formerly been selected of the age of twenty are to receive greater honours than others; and those studies, which in their youth they have pursued promiscuously, must be brought before them in one view, that they may see the connexion of the whole with each other, and with the nature of real being. This indeed is the only kind of instruction that will abide permanently in those in whom it is engendered. And this, said I, is the best criterion for distinguishing talents naturally fitted for dialectics, from those which are not so. He who perceives this alliance is skilled in dialectics; he who does not, is not so. I am of the same opinion, said he.
You will need then, said I, after observing these things, and seeing who are most distinguished herein, and who persevere both in learning and in war, and in other things established by law, to make choice of them after they exceed thirty years, selecting from those before chosen, and then advance them to greater honours. Observing then likewise by the test of dialectics, in order to ascertain which of them can without aid from the eyes, or any other sense, proceed with truth to being itself. And here, my companion, is a work of great caution. In what principally? said he. Do not you perceive, said I, how great is the evil which at present attends dialectics? What is it, said he, you mean? [Its followers,] observed I, are somehow or other full of disorder. Very much so, replied he. Think you then, said I, that their being so is at all extraordinary; and will you not forgive them? How do you mean? said he.
Just as if, said I, a certain supposititious child were brought up in great opulence in a rich and noble family, and amidst many flatterers, and were to perceive, when grown up to manhood, that he is not descended from those alleged to be his parents, but yet cannot discover his real parents; can you guess how such an one would feel both towards his flatterers and his supposed parents, both at the time when he knew nothing of the cheat, and again at the time when he came to perceive it?—are you willing to hear me while I give a guess? I am willing, said he. I guess then, said I, that he will honour his father and mother, and other supposed relatives, more than the flatterers, and that he will neglect them less in case of their need, and be less apt to do or say anything amiss to them, and in matters of consequence will disobey them less than those flatterers, during that period in which he knows not the truth. It is likely, said he.
But when he perceives the real state of the case, I again guess, he will relax in honour and respect for them, and attend to the flatterers, and be much more persuaded by them now than formerly, and live also according to their fashion,—while for the father, and the rest of his fictitious relations, if he be not of an entirely good natural disposition, he will have no regard. You mention everything, said he, just as it would happen. But in what manner does this comparison respect those conversant with dialectics? In this:—there are certain doctrines about justice and honour, in which we have been bred, as by parents, from childhood to render them respect and obedience. There are, said he. Aye,—and there are other pursuits also, the opposite of these, attended by pleasures, that flatter and seduce the soul, but do not persuade those who are in any degree well-mannered; because these honour their relations, and obey them. Such is the case.
CHAP. XVII.—Is it not likely then, said I, that the affections of persons who thus engage in reasoning, are deserving, as I was just now saying, of great consideration? Aye, and pity too, said he. While you take care then, that this pitiable case befal not those of the age of thirty, ought they not by every method to apply themselves to reasoning? Certainly, said he. And is not this one prudent caution,—that they meddle not with discussions while young: for you have not forgotten, I suppose, that youths, when they first join in discussions, abuse them by way of mere amusement, ever using them for the purpose of contradiction; and in imitation of those who are refuters, they themselves oppose others, ever delighting like whelps to drag and tear to pieces, by arguments, those who are their neighbours. Especially so, said he. And after they have confuted many, and been themselves confuted by many, then they vehemently and speedily fall into an indifference about their former opinions; and by these means they themselves, and the whole of philosophy, are calumniated by the rest of the world. Most true, said he.
But he who is of a riper age, said I, will not like to share in such madness, but will imitate him who is disposed to reason and inquire after truth, rather than one who, for the sake of diversion, amuses himself by contradiction; and he will himself be more modest, thus rendering the practice of disputing honourable instead of dishonourable. Right, said he. Have not then all our former remarks been rightly premised, by way of precaution on this point, that those who are to be taught dialectics should have gracious and steady dispositions, and not as now, when every chance person, even when quite unfit, is admitted thereto? Certainly, said he. Is twice the former period then sufficient for a man to be diligently and constantly engaged in acquiring dialectics without doing anything else but practising by way of contrast all bodily exercises? Do you mean six years, said he, or four? No matter, said I;—make it five:—for after this they must be made to descend to that cave again, and obliged to govern both in things relating to war, and in other youthful offices, so as not to fall short of others in experience; and among these they must be still further tested, that it may be seen whether they will continue firm, when drawn in all directions, or be somewhat drawn aside. And how long a time, said he, do you reckon for this?
Fifteen years, said I. And when they are of the age of fifty, such of them as have been kept safely, and have in every way obtained all the prizes both in actions and sciences, are now to be led to the end, and are to be obliged to incline the eye of their soul to look at that which imparts light to all things, and, when they contemplate _the good itself_, to use it as a pattern, each in turn, either state or private persons, for adorning themselves, during the remainder of their life, for the most part, indeed, occupying themselves with philosophy, and when it is their turn, toiling in political affairs, and taking the government, each for the good of the state performing this office, not as something honourable, but as a thing necessary; and after bringing up others also from time to time to be of the same character, and leaving them to be state-guardians, they depart to inhabit the islands of the blest:—and the state, will erect monuments for them at the public cost, and if the Pythian goddess consent, will offer sacrifice, as to superior beings,—if not, as to happy and divine men. Socrates, said he, you have made our governors all-beautiful, just as a sculptor would.
And our governesses likewise, Glaucon, said I;—for suppose not that what I have said referred more to men than women,—such at least as have sufficient talent. Right, said he, if at least, as we said, they are to share in all things equally with the men. What then, said I;—do you agree, that with reference to a state and form of government, we have not altogether stated mere wishes,—but such things as though difficult, are yet in a certain respect possible, and not otherwise than has been mentioned,—[that is,] when true philosophers, whether one or more of them, on becoming governors in a state, despise present honours, and deem them illiberal and of no value; but esteem, above all things, rectitude and the honours therefrom derived; account justice as a thing of all others the greatest, and most absolutely necessary; and, by ministering to it and advancing it, thoroughly regulate the constitution of their own state? How? said he.
Such, said I, of the more advanced in life, as have lived ten years in the state, let them send all into the country; and, removing their children away from the habits now contracted by domestics, let them bring them up according to their own manners and laws, as we formerly described them:—thus the state and government that we have described being most speedily and easily established, will both be happy itself, and of the greatest service to the people among whom it is established. Very much so indeed, said he;—and you seem to me, Socrates, to have very well described how this state will rise, if it rise at all. Well then, said I, have we not had sufficient talk, both about such a state as this, and the individual that corresponds thereto?—For it is now clear, perhaps, what kind of a man we shall say he ought to be. It is evident, replied he; and your inquiry, methinks, is now at an end.
Text from Project Gutenberg, public domain in the United States.