Timaeus — Plato

Republic IX. Socrates, Glaucon.

For the noble principle subjects the beast to the man, the ignoble the man to the beast.

A man would not be the gainer if he sold his child : how much worse to sell his soul !

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Shall we enslave the better to the worse,

Republic IX. Socrates, Glaucon. Proofs : — (i) Men are blamed for the predominance of the lower nature, as well as for the meanness of their employments and character :

(2) It is admitted that every one should be the servant of a divine rule, or at any rate be kept under control by an external authority :

(3) The care taken of children shows that we seek to establish in them a higher principle.

him the huge multiform monster is allowed to be too much at large ? Clearly. And men are blamed for pride and bad temper when the lion and serpent element in them disproportionately grows and gains strength? Yes. And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him? Very true.

And is not a man reproached for flattery and meanness who subordinates the spirited animal to the unruly monster, and, for the sake of money, of which he can never have enough, habituates him in the days of his youth to be trampled in the mire, and from being a lion to become a monkey? True, he said. And why are mean employments and manual arts a reproach?

Only because they imply a natural weakness of the higher principle ; the individual is unable to control the creatures within him, but has to court them, and his great study is how to flatter them. Such appears to be the reason.

And therefore, being desirous of placing him under a rule like that of the best, we say that he ought to be the servant of the best, in whom the Divine rules ; not, as Thrasymachus supposed, to the injury of the servant, but because every one had better be ruled by divine wisdom dweUing within him ; or, if this be impossible, then by an external authority, in order that we may be all, as far as possible, under the same government, friends and equals.

True, he said.

And this is clearly seen to be the intention of the law, which is the ally of the whole city ; and is seen also in the authority which we exercise over children, and the refusal to let them be free until we have established in them a principle analogous to the constitution of a state, and by cultivation of 591 this higher element have set up in their hearts a guardian and ruler like our own, and when this is done they may go their ways. Yes, he said, the purpose of the law is manifest.

From what point of view, then, and on what ground can we say that a man is profited by injustice or intemperance or other baseness, which will make him a worse man, even though he acquire money or power by his wickedness? From no point of view at all. What shall he profit, if his injustice be undetected and unpunished?

He who is undetected only gets worse, whereas he who is detected and punished has the brutal part of his nature silenced and humanized ; the gentler element in him is liberated, and his whole soul is perfected and ennobled by the acquirement of justice and temperance and wisdom, more than the body ever is by receiving gifts of beauty, strength and health, in proportion as the soul is more honourable than the body. Certainly, he said.

To this nobler purpose the man of understanding will devote the energies of his life. And in the first place, he will honour studies which jmpress these qualities on his soul, and will disregard others? Clearly, he said.

In the next place, he will regulate his bodily habit and training, and so far will he be from yielding to brutal and irrational pleasures, that he will regard even .health as quite a secondary matter ; his first object will be not that he may be fair or strong or well, unless he is likely thereby to gain temperance, but he will always desire so to attemper the body as to preserve the harmony of the soul?

Certainly he will, if he has true music in him. And in the acquisition of wealth there is a principle of order and harmony which he will also observe ; he will not allow himself to be dazzled by the foolish applause of the world, and heap up riches to his own infinite harm? Certainly not, he said.

He will look at the city which is within him, and take heed that no disorder occur in it, such as might arise either from superfluity or from want ; and upon this principle he will regulate his property and gain or spend according to his means. Very true. And, for the same reason, he will gladly accept and enjoy VOL. III.— 35