The manner in which Plato expresses his opinions on this subject in the Republic is very well known, as it is greatly decried, because it so completely contradicts the common ideas of men, and it is all the more surprising in that it concerns the relation of Philosophy to the state, and therefore to actuality. For before this, though a certain value might indeed be attributed to Philosophy, it still remained confined to the thoughts of the individual; here, however, it goes forth into questions of constitution, government, actuality. After Plato made Socrates, in the Republic, expound the nature of a true state, he caused Glaucon to interrupt by expressing his desire that Plato should show how it could be possible for such a state to exist. Socrates parries the question, will not come to the point, seeks evasive pleas, and tries to extricate himself by asserting that in describing what is just, he does not bind himself to show how it might be realized in actuality, though some indication must certainly be given of how an approximate, if not a complete realization of it might be possible. Finally, when pressed, he says: “Then it shall be expressed, even though a flood of laughter and utter disbelief overwhelm me. When philosophers rule the states, or the so-called kings and princes of the present time are truly and completely philosophers, when thus political greatness and Philosophy meet in one, and the many natures who now follow either side to the exclusion of the other, come together, then, and not till then, can there be an end, dear Glaucon, either to the evils of the state or, as I believe, to those of the human race. Then only will this state of which I spoke be possible or see the light of day.” “This,” adds Socrates, “is what I have so long hesitated to say, because I know that it is so much opposed to ordinary ideas.” Plato makes Glaucon answer, “Socrates, you have expressed what, you must recollect, would cause many men, and not bad men either, to pull off their coats and seize the first weapon that comes to hand, and set upon you one and all with might and main; and if you don’t know how to appease them with your reasons, you will have to answer for it.”[15]