A speaker in one of the Orations of Lysias (Orat. viii. [Greek: Kakologiô=n], s. 12) considers this power of arguing a disputed case as one of the manifestations [Greek: tou= philosophei=n--Kai\ e)gô\ me\n ô)/|mên _philosophou=ntas_ au)tou\s peri\ tou= pra/gmatos _a)ntile/gein to\n e)nanti/on lo/gon_; oi( d' a)/ra ou)k a)nte/legon a)ll' a)nte/pratton.] Compare the curious oration of Demosthenes against Lakritus, where the speaker imputes to Lakritus this abuse of argumentative power, as having been purchased by him at a large price from the teaching of Isokrates the Sophist, pp. 928-937-938.] [Footnote 50: Xenoph. Memorab. i. 2, 57-60.] [Side-note: Plato's idea of the purpose which poetry and music _ought_ to serve in education.] It is this educational practice--common to a certain extent among Greeks, but more developed at Athens than elsewhere[51]--which Plato has in his mind, when he draws up the outline of a musical education for his youthful Guardians. He does not intend it as a scheme for fostering the highest intellectual powers, or for exalting men into philosophers--which he reserves as an ulterior improvement, to be communicated at a later period of life, and only to a chosen few--the large majority being supposed incapable of appropriating it. His musical training (co-operating with the gymnastical) is intended to form the character of the general body of Guardians: to implant in them from early childhood a peculiar vein of sentiments, habits, emotions and emotional beliefs, ethical esteem and disesteem, love and hatred, &c., to inspire them (in his own phrase) with love of the beautiful or honourable. [Footnote 51: The language of Plato is remarkable on this point. Republic, ii. p. 376 E. [Greek: Ti/s ou)=n ê( paidei/a? _ê(\ chalepo\n eu(rei=n belti/ô tê=s u(po\ tou= pollou= chro/nou eu(rême/nês_? e)sti\ de/ pou ê( me\n e)pi\ sô/masi gumnastikê/, ê( d' e)pi\ psuchê=| mousikê/]--and a striking passage in the Kriton (p. 50 D), where education in [Greek: mousikê\] and [Greek: gumnastikê\] is represented as a positive duty on the part of fathers towards their sons. About the multifarious and indefinite province of the Muses, comprehending all [Greek: paidei/a] and [Greek: lo/gos], see Plutarch, Sympos. Problem. ix. 14, 2-3, p. 908-909. Also Plutarch, De Audiendis Poetis, p. 31 F, about the many diverse interpretations of Homer; especially those by Chrysippus and Kleanthes.