The Republic, passage 1351

It is not ‘the ghost of the dead Roman Empire sitting crowned upon the grave thereof,’ but the legitimate heir and successor of it, justified by the ancient virtues of the Romans and the beneficence of their rule. Their right to be the governors of the world is also confirmed by the testimony of miracles, and acknowledged by St.

The Republic, passage 1512

Not at all, my good sir, I said; I am trying to understand them; and I wish that you would be a little clearer.

The Republic, passage 2069

Let us not have a dispute with him about this, I said; but rather ask ourselves: Is the practice of virtue obligatory on the rich man, or can he live without it? And if obligatory on him, then let us raise a further question, whether this dieting of disorders, which is an impediment to the application of the mind in carpentering and the mechanical arts, does not equally stand in the way of the sentiment of Phocylides?

The Republic, passage 3191

And the desires of which a man may get rid, if he takes pains from his youth upwards—of which the presence, moreover, does no good, and in some cases the reverse of good—shall we not be right in saying that all these are unnecessary?

The Republic, passage 3126

Yes, he said; but what are the characteristics of this form of government, and what are the defects of which we were speaking?

The Republic, passage 329

We do not know whether they are to carry arms, and whether in the fifth book they are or are not included in the communistic regulations respecting property and marriage. Nor is there any use in arguing strictly either from a few chance words, or from the silence of Plato, or in drawing inferences which were beyond his vision.

The Republic, passage 2350

If the case is put to us, must we not admit that the just State, or the man who is trained in the principles of such a State, will be less likely than the unjust to make away with a deposit of gold or silver? Would any one deny this?

The Republic, passage 2524

At the same time I ought here to repeat what I have said elsewhere, that if any of our guardians shall try to be happy in such a manner that he will cease to be a guardian, and is not content with this safe and harmonious life, which, in our judgment, is of all lives the best, but infatuated by some youthful conceit of happiness which gets up into his head shall seek to appropriate the whole state to himself, then he will have to learn how wisely Hesiod spoke, when he said, ‘half is more than the whole.’

The Republic, passage 849

‘Made the proclamation yourself.’ The son of Ariston (the best) is of opinion that the best and justest of men is also the happiest, and that this is he who is the most royal master of himself; and that the unjust man is he who is the greatest tyrant of himself and of his State. And I add further—‘seen or unseen by gods or men.’

The Republic, passage 611

Did you never observe how the mind of a clever rogue peers out of his eyes, and the more clearly he sees, the more evil he does? Now if you take such an one, and cut away from him those leaden weights of pleasure and desire which bind his soul to earth, his intelligence will be turned round, and he will behold the truth as clearly as he now discerns his meaner ends.

The Republic, passage 1678

This they affirm to be the origin and nature of justice;—it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honoured by reason of the inability of men to do injustice.

The Republic, passage 2593

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?

The Republic, passage 2661

And further, I said, let us agree that they are lovers of all true being; there is no part whether greater or less, or more or less honourable, which they are willing to renounce; as we said before of the lover and the man of ambition.

The Republic, passage 2777

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

The Republic, passage 324

He also indicates that the system of caste, which existed in a great part of the ancient, and is by no means extinct in the modern European world, should be set aside from time to time in favour of merit.

The Republic, passage 154

‘When workmen strive to do better than well, They do confound their skill in covetousness.’ (King John. Act. iv. Sc. 2.)

The Republic, passage 1237

The first principle which runs through all art and nature is simplicity; this also is to be the rule of human life.

The Republic, passage 1605

Very true, I said; that is what I have to do: But will you be so good as answer yet one more question? Does the just man try to gain any advantage over the just?

The Republic, passage 3378

Or if honour or victory or courage, in that case the judgment of the ambitious or pugnacious would be the truest?

The Republic, passage 579

When divested of metaphor, a straight line or a square has no more to do with right and justice than a crooked line with vice. The figurative association was mistaken for a real one; and thus the three latter divisions of the Platonic proportion were constructed.

The Republic, passage 3460

By the dog of Egypt, he will! in the city which is his own he certainly will, though in the land of his birth perhaps not, unless he have a divine call.

The Republic, passage 2617

I will begin by placing faculties in a class by themselves: they are powers in us, and in all other things, by which we do as we do. Sight and hearing, for example, I should call faculties. Have I clearly explained the class which I mean?

The Republic, passage 1199

There is no mention of the idea of good in the Timaeus, nor of the divine Creator of the world in the Republic; and we are naturally led to ask in what relation they stand to one another. Is God above or below the idea of good? Or is the Idea of Good another mode of conceiving God? The latter appears to be the truer answer.

The Republic, passage 2901

Then, I said, the business of us who are the founders of the State will be to compel the best minds to attain that knowledge which we have already shown to be the greatest of all—they must continue to ascend until they arrive at the good; but when they have ascended and seen enough we must not allow them to do as they do now.

The Republic, passage 2903

But is not this unjust? he said; ought we to give them a worse life, when they might have a better?

The Republic, passage 1821

Then he who is to be a really good and noble guardian of the State will require to unite in himself philosophy and spirit and swiftness and strength?

The Republic, passage 1669

Then the many are of another mind; they think that justice is to be reckoned in the troublesome class, among goods which are to be pursued for the sake of rewards and of reputation, but in themselves are disagreeable and rather to be avoided.

The Republic, passage 328

Mythology supplies a figure under which the lesson may be taught (as Protagoras says, ‘the myth is more interesting’), and also enables Plato to touch lightly on new principles without going into details. In this passage he shadows forth a general truth, but he does not tell us by what steps the transposition of ranks is to be effected. Indeed throughout the Republic he allows the lower ranks to fade into the distance.

The Republic, passage 1754

Now the first and greatest of necessities is food, which is the condition of life and existence.

The Republic, passage 1779

I dare say that you are right in your suggestion, I said; we had better think the matter out, and not shrink from the enquiry.

The Republic, passage 669

The mere impression of sense evokes no power of thought or of mind, but when sensible objects ask to be compared and distinguished, then philosophy begins. The science of arithmetic first suggests such distinctions. The follow in order the other sciences of plain and solid geometry, and of solids in motion, one branch of which is astronomy or the harmony of the spheres,—to this is appended the sister science of the harmony of sounds.

The Republic, passage 2154

Now this is not of much consequence where the corruption of society, and pretension to be what you are not, is confined to cobblers; but when the guardians of the laws and of the government are only seeming and not real guardians, then see how they turn the State upside down; and on the other hand they alone have the power of giving order and happiness to the State.

The Republic, passage 760

Even so the protector, who tastes human blood, and slays some and exiles others with or without law, who hints at abolition of debts and division of lands, must either perish or become a wolf—that is, a tyrant. Perhaps he is driven out, but he soon comes back from exile; and then if his enemies cannot get rid of him by lawful means, they plot his assassination.

The Republic, passage 2990

The second, I said, would seem relatively to the ears to be what the first is to the eyes; for I conceive that as the eyes are designed to look up at the stars, so are the ears to hear harmonious motions; and these are sister sciences—as the Pythagoreans say, and we, Glaucon, agree with them?

The Republic, passage 2827

Yes, I said, but I must first come to an understanding with you, and remind you of what I have mentioned in the course of this discussion, and at many other times.

The Republic, passage 2473

Yes, he said, that must be done if the breed of the guardians is to be kept pure.

The Republic, passage 558

The uselessness of philosophers is explained by the circumstance that mankind will not use them. The world in all ages has been divided between contempt and fear of those who employ the power of ideas and know no other weapons. Concerning the false philosopher, Socrates argues that the best is most liable to corruption; and that the finer nature is more likely to suffer from alien conditions.

The Republic, passage 286

While a man is allowing music to pour like water through the funnel of his ears, the edge of his soul gradually wears away, and the passionate or spirited element is melted out of him. Too little spirit is easily exhausted; too much quickly passes into nervous irritability. So, again, the athlete by feeding and training has his courage doubled, but he soon grows stupid; he is like a wild beast, ready to do everything by blows and nothing by counsel or policy.

The Republic, passage 2109

And they will have to be watched at every age, in order that we may see whether they preserve their resolution, and never, under the influence either of force or enchantment, forget or cast off their sense of duty to the State.

The Republic, passage 3200

And as in the city like was helping like, and the change was effected by an alliance from without assisting one division of the citizens, so too the young man is changed by a class of desires coming from without to assist the desires within him, that which is akin and alike again helping that which is akin and alike?

The Republic, passage 2038

Gymnastic as well as music should begin in early years; the training in it should be careful and should continue through life. Now my belief is,—and this is a matter upon which I should like to have your opinion in confirmation of my own, but my own belief is,—not that the good body by any bodily excellence improves the soul, but, on the contrary, that the good soul, by her own excellence, improves the body as far as this may be possible. What do you say?

The Republic, passage 1942

I fear that I must be a ridiculous teacher when I have so much difficulty in making myself apprehended. Like a bad speaker, therefore, I will not take the whole of the subject, but will break a piece off in illustration of my meaning. You know the first lines of the Iliad, in which the poet says that Chryses prayed Agamemnon to release his daughter, and that Agamemnon flew into a passion with him; whereupon Chryses, failing of his object, invoked the anger of the God against the Achaeans. Now as far as these lines,

The Republic, passage 1556

Because she leaves you to snivel, and never wipes your nose: she has not even taught you to know the shepherd from the sheep.

The Republic, passage 2374

Such is the good and true City or State, and the good and true man is of the same pattern; and if this is right every other is wrong; and the evil is one which affects not only the ordering of the State, but also the regulation of the individual soul, and is exhibited in four forms.

The Republic, passage 3074

That question, I said, is easily answered: the four governments of which I spoke, so far as they have distinct names, are, first, those of Crete and Sparta, which are generally applauded; what is termed oligarchy comes next; this is not equally approved, and is a form of government which teems with evils: thirdly, democracy, which naturally follows oligarchy, although very different: and lastly comes tyranny, great and famous, which differs from them all, and is the fourth and worst disorder of a State.

The Republic, passage 2854

Now take a line which has been cut into two unequal parts, and divide each of them again in the same proportion, and suppose the two main divisions to answer, one to the visible and the other to the intelligible, and then compare the subdivisions in respect of their clearness and want of clearness, and you will find that the first section in the sphere of the visible consists of images. And by images I mean, in the first place, shadows, and in the second place, reflections in water and in solid, smooth and polished bodies and the like: Do you understand?

The Republic, passage 3541

But in all this variety of circumstances is the man at unity with himself—or rather, as in the instance of sight there was confusion and opposition in his opinions about the same things, so here also is there not strife and inconsistency in his life? Though I need hardly raise the question again, for I remember that all this has been already admitted; and the soul has been acknowledged by us to be full of these and ten thousand similar oppositions occurring at the same moment?

The Republic, passage 199

Society arises out of the wants of man. His first want is food; his second a house; his third a coat. The sense of these needs and the possibility of satisfying them by exchange, draw individuals together on the same spot; and this is the beginning of a State, which we take the liberty to invent, although necessity is the real inventor. There must be first a husbandman, secondly a builder, thirdly a weaver, to which may be added a cobbler.

The Republic, passage 3250

How then does a protector begin to change into a tyrant? Clearly when he does what the man is said to do in the tale of the Arcadian temple of Lycaean Zeus.

The Republic, passage 2720

Now what opinion of any other Sophist, or of any private person, can be expected to overcome in such an unequal contest?

The Republic

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