The Republic Part 29

Indeed he would.

And in what way does he who thinks that wisdom is the discernment of the tempers and tastes of the motley mult.i.tude, whether in painting or music, or, finally, in politics, differ from him whom I have been describing? For when a man consorts with the many, and exhibits to them his poem or other work of art or the service which he has done the State, making them his judges when he is not obliged, the so-called necessity of Diomede will oblige him to produce whatever they praise. And yet the reasons are utterly ludicrous which they give in confirmation of their own notions about the honourable and good. Did you ever hear any of them which were not?

No, nor am I likely to hear.

You recognise the truth of what I have been saying? Then let me ask you to consider further whether the world will ever be induced to believe in the existence of absolute beauty rather than of the many beautiful, or of the absolute in each kind rather than of the many in each kind?

Certainly not.

Then the world cannot possibly be a philosopher?

Impossible.

And therefore philosophers must inevitably fall under the censure of the world?

They must.

And of individuals who consort with the mob and seek to please them?

That is evident.

Then, do you see any way in which the philosopher can be preserved in his calling to the end? and remember what we were saying of him, that he was to have quickness and memory and courage and magnificence--these were admitted by us to be the true philosopher's gifts.

Yes.

Will not such an one from his early childhood be in all things first among all, especially if his bodily endowments are like his mental ones?

Certainly, he said.

And his friends and fellow-citizens will want to use him as he gets older for their own purposes?

No question.

Falling at his feet, they will make requests to him and do him honour and flatter him, because they want to get into their hands now, the power which he will one day possess.

That often happens, he said.

And what will a man such as he is be likely to do under such circ.u.mstances, especially if he be a citizen of a great city, rich and n.o.ble, and a tall proper youth? Will he not be full of boundless aspirations, and fancy himself able to manage the affairs of h.e.l.lenes and of barbarians, and having got such notions into his head will he not dilate and elevate himself in the fulness of vain pomp and senseless pride?

To be sure he will.

Now, when he is in this state of mind, if some one gently comes to him and tells him that he is a fool and must get understanding, which can only be got by slaving for it, do you think that, under such adverse circ.u.mstances, he will be easily induced to listen?

Far otherwise.

And even if there be some one who through inherent goodness or natural reasonableness has had his eyes opened a little and is humbled and taken captive by philosophy, how will his friends behave when they think that they are likely to lose the advantage which they were hoping to reap from his companions.h.i.+p? Will they not do and say anything to prevent him from yielding to his better nature and to render his teacher powerless, using to this end private intrigues as well as public prosecutions?

There can be no doubt of it.

And how can one who is thus circ.u.mstanced ever become a philosopher?

Impossible.

Then were we not right in saying that even the very qualities which make a man a philosopher may, if he be ill-educated, divert him from philosophy, no less than riches and their accompaniments and the other so-called goods of life?

We were quite right.

Thus, my excellent friend, is brought about all that ruin and failure which I have been describing of the natures best adapted to the best of all pursuits; they are natures which we maintain to be rare at any time; this being the cla.s.s out of which come the men who are the authors of the greatest evil to States and individuals; and also of the greatest good when the tide carries them in that direction; but a small man never was the doer of any great thing either to individuals or to States.

That is most true, he said.

And so philosophy is left desolate, with her marriage rite incomplete: for her own have fallen away and forsaken her, and while they are leading a false and unbecoming life, other unworthy persons, seeing that she has no kinsmen to be her protectors, enter in and dishonour her; and fasten upon her the reproaches which, as you say, her reprovers utter, who affirm of her votaries that some are good for nothing, and that the greater number deserve the severest punishment.

That is certainly what people say.

Yes; and what else would you expect, I said, when you think of the puny creatures who, seeing this land open to them--a land well stocked with fair names and showy t.i.tles--like prisoners running out of prison into a sanctuary, take a leap out of their trades into philosophy; those who do so being probably the cleverest hands at their own miserable crafts? For, although philosophy be in this evil case, still there remains a dignity about her which is not to be found in the arts. And many are thus attracted by her whose natures are imperfect and whose souls are maimed and disfigured by their meannesses, as their bodies are by their trades and crafts. Is not this unavoidable?

Yes.

Are they not exactly like a bald little tinker who has just got out of durance and come into a fortune; he takes a bath and puts on a new coat, and is decked out as a bridegroom going to marry his master's daughter, who is left poor and desolate?

A most exact parallel.

What will be the issue of such marriages? Will they not be vile and b.a.s.t.a.r.d?

There can be no question of it.

And when persons who are unworthy of education approach philosophy and make an alliance with her who is in a rank above them what sort of ideas and opinions are likely to be generated? Will they not be sophisms captivating to the ear, having nothing in them genuine, or worthy of or akin to true wisdom?

No doubt, he said.

Then, Adeimantus, I said, the worthy disciples of philosophy will be but a small remnant: perchance some n.o.ble and well-educated person, detained by exile in her service, who in the absence of corrupting influences remains devoted to her; or some lofty soul born in a mean city, the politics of which he contemns and neglects; and there may be a gifted few who leave the arts, which they justly despise, and come to her;--or peradventure there are some who are restrained by our friend Theages' bridle; for everything in the life of Theages conspired to divert him from philosophy; but ill-health kept him away from politics. My own case of the internal sign is hardly worth mentioning, for rarely, if ever, has such a monitor been given to any other man. Those who belong to this small cla.s.s have tasted how sweet and blessed a possession philosophy is, and have also seen enough of the madness of the mult.i.tude; and they know that no politician is honest, nor is there any champion of justice at whose side they may fight and be saved. Such an one may be compared to a man who has fallen among wild beasts--he will not join in the wickedness of his fellows, but neither is he able singly to resist all their fierce natures, and therefore seeing that he would be of no use to the State or to his friends, and reflecting that he would have to throw away his life without doing any good either to himself or others, he holds his peace, and goes his own way. He is like one who, in the storm of dust and sleet which the driving wind hurries along, retires under the shelter of a wall; and seeing the rest of mankind full of wickedness, he is content, if only he can live his own life and be pure from evil or unrighteousness, and depart in peace and good-will, with bright hopes.

Yes, he said, and he will have done a great work before he departs.

A great work--yes; but not the greatest, unless he find a State suitable to him; for in a State which is suitable to him, he will have a larger growth and be the saviour of his country, as well as of himself.

The causes why philosophy is in such an evil name have now been sufficiently explained: the injustice of the charges against her has been shown--is there anything more which you wish to say?

Nothing more on that subject, he replied; but I should like to know which of the governments now existing is in your opinion the one adapted to her.

Not any of them, I said; and that is precisely the accusation which I bring against them--not one of them is worthy of the philosophic nature, and hence that nature is warped and estranged;--as the exotic seed which is sown in a foreign land becomes denaturalized, and is wont to be overpowered and to lose itself in the new soil, even so this growth of philosophy, instead of persisting, degenerates and receives another character. But if philosophy ever finds in the State that perfection which she herself is, then will be seen that she is in truth divine, and that all other things, whether natures of men or inst.i.tutions, are but human;--and now, I know, that you are going to ask, What that State is: No, he said; there you are wrong, for I was going to ask another question-- whether it is the State of which we are the founders and inventors, or some other?

Yes, I replied, ours in most respects; but you may remember my saying before, that some living authority would always be required in the State having the same idea of the const.i.tution which guided you when as legislator you were laying down the laws.

That was said, he replied.

Yes, but not in a satisfactory manner; you frightened us by interposing objections, which certainly showed that the discussion would be long and difficult; and what still remains is the reverse of easy.

What is there remaining?

The question how the study of philosophy may be so ordered as not to be the ruin of the State: All great attempts are attended with risk; 'hard is the good,' as men say.

Still, he said, let the point be cleared up, and the enquiry will then be complete.

I shall not be hindered, I said, by any want of will, but, if at all, by a want of power: my zeal you may see for yourselves; and please to remark in what I am about to say how boldly and unhesitatingly I declare that States should pursue philosophy, not as they do now, but in a different spirit.

In what manner?

At present, I said, the students of philosophy are quite young; beginning when they are hardly past childhood, they devote only the time saved from moneymaking and housekeeping to such pursuits; and even those of them who are reputed to have most of the philosophic spirit, when they come within sight of the great difficulty of the subject, I mean dialectic, take themselves off. In after life when invited by some one else, they may, perhaps, go and hear a lecture, and about this they make much ado, for philosophy is not considered by them to be their proper business: at last, when they grow old, in most cases they are extinguished more truly than Heracleitus' sun, inasmuch as they never light up again. (Herac.l.i.tus said that the sun was extinguished every evening and relighted every morning.) But what ought to be their course?

Just the opposite. In childhood and youth their study, and what philosophy they learn, should be suited to their tender years: during this period while they are growing up towards manhood, the chief and special care should be given to their bodies that they may have them to use in the service of philosophy; as life advances and the intellect begins to mature, let them increase the gymnastics of the soul; but when the strength of our citizens fails and is past civil and military duties, then let them range at will and engage in no serious labour, as we intend them to live happily here, and to crown this life with a similar happiness in another.

How truly in earnest you are, Socrates! he said; I am sure of that; and yet most of your hearers, if I am not mistaken, are likely to be still more earnest in their opposition to you, and will never be convinced; Thrasymachus least of all.

Do not make a quarrel, I said, between Thrasymachus and me, who have recently become friends, although, indeed, we were never enemies; for I shall go on striving to the utmost until I either convert him and other men, or do something which may profit them against the day when they live again, and hold the like discourse in another state of existence.

You are speaking of a time which is not very near.

Rather, I replied, of a time which is as nothing in comparison with eternity. Nevertheless, I do not wonder that the many refuse to believe; for they have never seen that of which we are now speaking realized; they have seen only a conventional imitation of philosophy, consisting of words artificially brought together, not like these of ours having a natural unity. But a human being who in word and work is perfectly moulded, as far as he can be, into the proportion and likeness of virtue--such a man ruling in a city which bears the same image, they have never yet seen, neither one nor many of them--do you think that they ever did?

No indeed.

No, my friend, and they have seldom, if ever, heard free and n.o.ble sentiments; such as men utter when they are earnestly and by every means in their power seeking after truth for the sake of knowledge, while they look coldly on the subtleties of controversy, of which the end is opinion and strife, whether they meet with them in the courts of law or in society.

They are strangers, he said, to the words of which you speak.

And this was what we foresaw, and this was the reason why truth forced us to admit, not without fear and hesitation, that neither cities nor States nor individuals will ever attain perfection until the small cla.s.s of philosophers whom we termed useless but not corrupt are providentially compelled, whether they will or not, to take care of the State, and until a like necessity be laid on the State to obey them; or until kings, or if not kings, the sons of kings or princes, are divinely inspired with a true love of true philosophy. That either or both of these alternatives are impossible, I see no reason to affirm: if they were so, we might indeed be justly ridiculed as dreamers and visionaries. Am I not right?

Quite right.

If then, in the countless ages of the past, or at the present hour in some foreign clime which is far away and beyond our ken, the perfected philosopher is or has been or hereafter shall be compelled by a superior power to have the charge of the State, we are ready to a.s.sert to the death, that this our const.i.tution has been, and is--yea, and will be whenever the Muse of Philosophy is queen. There is no impossibility in all this; that there is a difficulty, we acknowledge ourselves.

My opinion agrees with yours, he said.

But do you mean to say that this is not the opinion of the mult.i.tude?

I should imagine not, he replied.

O my friend, I said, do not attack the mult.i.tude: they will change their minds, if, not in an aggressive spirit, but gently and with the view of soothing them and removing their dislike of over-education, you show them your philosophers as they really are and describe as you were just now doing their character and profession, and then mankind will see that he of whom you are speaking is not such as they supposed--if they view him in this new light, they will surely change their notion of him, and answer in another strain. Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy? Nay, let me answer for you, that in a few this harsh temper may be found but not in the majority of mankind.

I quite agree with you, he said.

And do you not also think, as I do, that the harsh feeling which the many entertain towards philosophy originates in the pretenders, who rush in uninvited, and are always abusing them, and finding fault with them, who make persons instead of things the theme of their conversation? and nothing can be more unbecoming in philosophers than this.

It is most unbecoming.

For he, Adeimantus, whose mind is fixed upon true being, has surely no time to look down upon the affairs of earth, or to be filled with malice and envy, contending against men; his eye is ever directed towards things fixed and immutable, which he sees neither injuring nor injured by one another, but all in order moving according to reason; these he imitates, and to these he will, as far as he can, conform himself. Can a man help imitating that with which he holds reverential converse?

Impossible.

And the philosopher holding converse with the divine order, becomes orderly and divine, as far as the nature of man allows; but like every one else, he will suffer from detraction.

Of course.

And if a necessity be laid upon him of fas.h.i.+oning, not only himself, but human nature generally, whether in States or individuals, into that which he beholds elsewhere, will he, think you, be an unskilful artificer of justice, temperance, and every civil virtue?

Anything but unskilful.

And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy? Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?

They will not be angry if they understand, he said. But how will they draw out the plan of which you are speaking?

They will begin by taking the State and the manners of men, from which, as from a tablet, they will rub out the picture, and leave a clean surface. This is no easy task. But whether easy or not, herein will lie the difference between them and every other legislator,--they will have nothing to do either with individual or State, and will inscribe no laws, until they have either found, or themselves made, a clean surface.

They will be very right, he said.

Having effected this, they will proceed to trace an outline of the const.i.tution?

No doubt.

And when they are filling in the work, as I conceive, they will often turn their eyes upwards and downwards: I mean that they will first look at absolute justice and beauty and temperance, and again at the human copy; and will mingle and temper the various elements of life into the image of a man; and this they will conceive according to that other image, which, when existing among men, Homer calls the form and likeness of G.o.d.

Very true, he said.

And one feature they will erase, and another they will put in, until they have made the ways of men, as far as possible, agreeable to the ways of G.o.d?

Indeed, he said, in no way could they make a fairer picture.

And now, I said, are we beginning to persuade those whom you described as rus.h.i.+ng at us with might and main, that the painter of const.i.tutions is such an one as we are praising; at whom they were so very indignant because to his hands we committed the State; and are they growing a little calmer at what they have just heard?

Much calmer, if there is any sense in them.

Why, where can they still find any ground for objection? Will they doubt that the philosopher is a lover of truth and being?

They would not be so unreasonable.

Or that his nature, being such as we have delineated, is akin to the highest good?

Neither can they doubt this.

But again, will they tell us that such a nature, placed under favourable circ.u.mstances, will not be perfectly good and wise if any ever was? Or will they prefer those whom we have rejected?

Surely not.

Then will they still be angry at our saying, that, until philosophers bear rule, States and individuals will have no rest from evil, nor will this our imaginary State ever be realized?

I think that they will be less angry.