The Republic
Plato
3,663 passages indexed from The Republic (Plato) — Page 25 of 74
License: Public Domain
The Republic, passage 2578
Would a painter be any the worse because, after having delineated with consummate art an ideal of a perfectly beautiful man, he was unable to show that any such man could ever have existed?
The Republic, passage 3376
Further, the very faculty which is the instrument of judgment is not possessed by the covetous or ambitious man, but only by the philosopher?
The Republic, passage 1566
You appear rather, I replied, to have no care or thought about us, Thrasymachus—whether we live better or worse from not knowing what you say you know, is to you a matter of indifference. Prithee, friend, do not keep your knowledge to yourself; we are a large party; and any benefit which you confer upon us will be amply rewarded.
The Republic, passage 2080
But with the judge it is otherwise; since he governs mind by mind; he ought not therefore to have been trained among vicious minds, and to have associated with them from youth upwards, and to have gone through the whole calendar of crime, only in order that he may quickly infer the crimes of others as he might their bodily diseases from his own self-consciousness; the honourable mind which is to form a healthy judgment should have had no experience or contamination of evil habits when young. And this is the reason why in youth good men often appear to be simple, and are easily practised upon by the dishonest, because they have no examples of what evil is in their own souls.
The Republic, passage 1476
Then after all the just man has turned out to be a thief. And this is a lesson which I suspect you must have learnt out of Homer; for he, speaking of Autolycus, the maternal grandfather of Odysseus, who is a favourite of his, affirms that
The Republic, passage 3653
But when he had time to reflect, and saw what was in the lot, he began to beat his breast and lament over his choice, forgetting the proclamation of the prophet; for, instead of throwing the blame of his misfortune on himself, he accused chance and the gods, and everything rather than himself. Now he was one of those who came from heaven, and in a former life had dwelt in a well-ordered State, but his virtue was a matter of habit only, and he had no philosophy.
The Republic, passage 1608
He would think it just, and would try to gain the advantage; but he would not be able.
The Republic, passage 1583
Then now, Thrasymachus, there is no longer any doubt that neither arts nor governments provide for their own interests; but, as we were before saying, they rule and provide for the interests of their subjects who are the weaker and not the stronger—to their good they attend and not to the good of the superior.
The Republic, passage 2129
Some of you have the power of command, and in the composition of these he has mingled gold, wherefore also they have the greatest honour; others he has made of silver, to be auxiliaries; others again who are to be husbandmen and craftsmen he has composed of brass and iron; and the species will generally be preserved in the children. But as all are of the same original stock, a golden parent will sometimes have a silver son, or a silver parent a golden son.
The Republic, passage 3158
And surely, the miser individually will be an ignoble competitor in a State for any prize of victory, or other object of honourable ambition; he will not spend his money in the contest for glory; so afraid is he of awakening his expensive appetites and inviting them to help and join in the struggle; in true oligarchical fashion he fights with a small part only of his resources, and the result commonly is that he loses the prize and saves his money.
The Republic, passage 3393
There are many of them: take as an example the pleasures of smell, which are very great and have no antecedent pains; they come in a moment, and when they depart leave no pain behind them.
The Republic, passage 3512
They are like faces which were never really beautiful, but only blooming; and now the bloom of youth has passed away from them?
The Republic, passage 2293
For example, I said, can the same thing be at rest and in motion at the same time in the same part?
The Republic, passage 425
The most certain and necessary truth was to Plato the universal; and to this he was always seeking to refer all knowledge or opinion, just as in modern times we seek to rest them on the opposite pole of induction and experience.
The Republic, passage 3584
And you admit that every thing has a good and also an evil; as ophthalmia is the evil of the eyes and disease of the whole body; as mildew is of corn, and rot of timber, or rust of copper and iron: in everything, or in almost everything, there is an inherent evil and disease?
The Republic, passage 2436
And in the commonwealth which we were founding do you conceive the guardians who have been brought up on our model system to be more perfect men, or the cobblers whose education has been cobbling?
The Republic, passage 2063
Yes, I said; a reward which a man might fairly expect who never understood that, if Asclepius did not instruct his descendants in valetudinarian arts, the omission arose, not from ignorance or inexperience of such a branch of medicine, but because he knew that in all well-ordered states every individual has an occupation to which he must attend, and has therefore no leisure to spend in continually being ill. This we remark in the case of the artisan, but, ludicrously enough, do not apply the same rule to people of the richer sort.
The Republic, passage 1956
I will ask you to remember also what I began by saying, that we had done with the subject and might proceed to the style.
The Republic, passage 1968
Then, I said, we will not allow those for whom we profess a care and of whom we say that they ought to be good men, to imitate a woman, whether young or old, quarrelling with her husband, or striving and vaunting against the gods in conceit of her happiness, or when she is in affliction, or sorrow, or weeping; and certainly not one who is in sickness, love, or labour.
The Republic, passage 2741
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 class have tasted how sweet and blessed a possession philosophy is, and have also seen enough of the madness of the multitude; and they know that no politician is honest, nor is there any champion of justice at whose side they may fight and be saved.
The Republic, passage 2939
Yes, he said, these intimations which the soul receives are very curious and require to be explained.
The Republic, passage 1646
I will proceed by asking a question: Would you not say that a horse has some end?
The Republic, passage 2497
Generally they call them masters, but in democratic States they simply call them rulers.
The Republic, passage 1227
Education is represented by him, not as the filling of a vessel, but as the turning the eye of the soul towards the light.
The Republic, passage 2260
Would that I could! but you should regard me rather as a follower who has just eyes enough to see what you show him—that is about as much as I am good for.
The Republic, passage 239
For example, to represent God as false or immoral, or, according to Plato, as deluding men with appearances or as the author of evil; or again, to affirm with Protagoras that ‘knowledge is sensation,’ or that ‘being is becoming,’ or with Thrasymachus ‘that might is right,’ would have been regarded by Plato as a lie of this hateful sort. The greatest unconsciousness of the greatest untruth, e.g.
The Republic, passage 77
It is Glaucon who seizes what may be termed the ludicrous relation of the philosopher to the world, to whom a state of simplicity is ‘a city of pigs,’ who is always prepared with a jest when the argument offers him an opportunity, and who is ever ready to second the humour of Socrates and to appreciate the ridiculous, whether in the connoisseurs of music, or in the lovers of theatricals, or in the fantastic behaviour of the citizens of democracy.
The Republic, passage 1459
Simonides, then, after the manner of poets, would seem to have spoken darkly of the nature of justice; for he really meant to say that justice is the giving to each man what is proper to him, and this he termed a debt.
The Republic, passage 919
We confess her charms; but if she cannot show that she is useful as well as delightful, like rational lovers, we must renounce our love, though endeared to us by early associations. Having come to years of discretion, we know that poetry is not truth, and that a man should be careful how he introduces her to that state or constitution which he himself is; for there is a mighty issue at stake—no less than the good or evil of a human soul.
The Republic, passage 1524
Then you must also have acknowledged justice not to be for the interest of the stronger, when the rulers unintentionally command things to be done which are to their own injury. For if, as you say, justice is the obedience which the subject renders to their commands, in that case, O wisest of men, is there any escape from the conclusion that the weaker are commanded to do, not what is for the interest, but what is for the injury of the stronger?
The Republic, passage 1875
You agree with me then, I said, that this is the second type or form in which we should write and speak about divine things. The gods are not magicians who transform themselves, neither do they deceive mankind in any way.
The Republic, passage 2880
He will require to grow accustomed to the sight of the upper world. And first he will see the shadows best, next the reflections of men and other objects in the water, and then the objects themselves; then he will gaze upon the light of the moon and the stars and the spangled heaven; and he will see the sky and the stars by night better than the sun or the light of the sun by day?
The Republic, passage 2600
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?
The Republic, passage 691
In what way the brighter light is to dawn on the inhabitants of the lower world, or how the idea of good is to become the guiding principle of politics, is left unexplained by Plato. Like the nature and divisions of dialectic, of which Glaucon impatiently demands to be informed, perhaps he would have said that the explanation could not be given except to a disciple of the previous sciences. (Symposium.)
The Republic, passage 1178
Nor is Plato wrong in asserting that family attachments may interfere with higher aims. If there have been some who ‘to party gave up what was meant for mankind,’ there have certainly been others who to family gave up what was meant for mankind or for their country.
The Republic, passage 2305
Nevertheless I should still maintain, that of relatives some have a quality attached to either term of the relation; others are simple and have their correlatives simple.
The Republic, passage 607
Now the cave or den is the world of sight, the fire is the sun, the way upwards is the way to knowledge, and in the world of knowledge the idea of good is last seen and with difficulty, but when seen is inferred to be the author of good and right—parent of the lord of light in this world, and of truth and understanding in the other.
The Republic, passage 2012
And I think that I have an indistinct recollection of his mentioning a complex Cretic rhythm; also a dactylic or heroic, and he arranged them in some manner which I do not quite understand, making the rhythms equal in the rise and fall of the foot, long and short alternating; and, unless I am mistaken, he spoke of an iambic as well as of a trochaic rhythm, and assigned to them short and long quantities.
The Republic, passage 3380
And so we arrive at the result, that the pleasure of the intelligent part of the soul is the pleasantest of the three, and that he of us in whom this is the ruling principle has the pleasantest life.
The Republic, passage 1645
That, as I believe, is the truth of the matter, and not what you said at first. But whether the just have a better and happier life than the unjust is a further question which we also proposed to consider. I think that they have, and for the reasons which I have given; but still I should like to examine further, for no light matter is at stake, nothing less than the rule of human life.
The Republic, passage 137
The satire on existing governments is heightened by the simple and apparently incidental manner in which the last remark is introduced. There is a similar irony in the argument that the governors of mankind do not like being in office, and that therefore they demand pay.
The Republic, passage 2418
Next, we shall ask our opponent how, in reference to any of the pursuits or arts of civic life, the nature of a woman differs from that of a man?
The Republic, passage 2971
You will very likely say with neither, and that your chief aim in carrying on the argument is your own improvement; at the same time you do not grudge to others any benefit which they may receive.
The Republic, passage 1398
He would not have his citizens waste their time in the consideration of what he calls ‘the dead signs of things.’ He remarks that he who knows one science only, does not really know that one any more than the rest, and insists strongly on the necessity of a variety of knowledge. More scholars are turned out in the City of the Sun in one year than by contemporary methods in ten or fifteen.
The Republic, passage 1171
A free agent cannot have his fancies regulated by law; and the execution of the law would be rendered impossible, owing to the uncertainty of the cases in which marriage was to be forbidden. Who can weigh virtue, or even fortune against health, or moral and mental qualities against bodily? Who can measure probabilities against certainties?
The Republic, passage 3162
The rulers, being aware that their power rests upon their wealth, refuse to curtail by law the extravagance of the spendthrift youth because they gain by their ruin; they take interest from them and buy up their estates and thus increase their own wealth and importance?
The Republic, passage 1274
And I had a whisper from a ghost, who shall be nameless, “That these commentators always kept in the most distant quarters from their principals, in the lower world, through a consciousness of shame and guilt, because they had so horribly misrepresented the meaning of these authors to posterity.” I introduced Didymus and Eustathius to Homer, and prevailed on him to treat them better than perhaps they deserved, for he soon found they wanted a genius to enter into the spirit of a poet.
The Republic, passage 3214
Last of all comes the most beautiful of all, man and State alike, tyranny and the tyrant; these we have now to consider.
The Republic, passage 2382
Yes, my simple friend, but the answer is the reverse of easy; many more doubts arise about this than about our previous conclusions. For the practicability of what is said may be doubted; and looked at in another point of view, whether the scheme, if ever so practicable, would be for the best, is also doubtful. Hence I feel a reluctance to approach the subject, lest our aspiration, my dear friend, should turn out to be a dream only.
The Republic, passage 1055
The rulers, like Plato’s (Greek), were required to submit to a severe training in order to prepare the way for the education of the other members of the community. Long after the dissolution of the Order, eminent Pythagoreans, such as Archytas of Tarentum, retained their political influence over the cities of Magna Graecia. There was much here that was suggestive to the kindred spirit of Plato, who had doubtless meditated deeply on the ‘way of life of Pythagoras’ (Rep.) and his followers.