Having thus ascertained the nature of justice and injustice, we are now in a condition (continues Sokrates) to reply to the question proposed for investigation--Is it profitable to a man to be just and to do justice _per se_, even though he be not known as just either by Gods or men, and may thus be debarred from the consequences which would ensue if he were known? Or is it profitable to him to be unjust, if he can contrive to escape detection and punishment? We are enabled to answer the first question in the affirmative, and the second question in the negative. As health is the greatest good, and sickness the greatest evil, of body: so Justice is the greatest good, and injustice the greatest evil, of mind. No measure of luxury, wealth, or power, could render life tolerable, if we lost our bodily health: no amount of prosperity could make life tolerable, without mental health or justice. As bodily health is good _per se_, and sickness evil _per se_, even apart from its consequences: so justice also is good in itself, and injustice evil in itself, apart from its consequences.[114] [Footnote 114: Plato, Republic, iv. p. 445 A.] [Side-note: Glaukon requires farther explanation about the condition of the Guardians, in regard to sexual and family ties.] Sokrates now assumes the special question of the dialogue to be answered, and the picture of the just or perfect city, as well as of the just or perfect individual, to be completed. He is next proceeding to set forth the contrasts to this picture--that is, the varieties of injustice, or the various modes of depravation and corruption--when he is arrested by Polemarchus and Adeimantus: who call upon him to explain more at large the position of the body of Guardians or Soldiers in the city, in regard to women, children, and the family.[115] [Footnote 115: Plato, Republic, v. p. 449 C.] [Side-note: Men and women will live together and perform the duties of Guardians alike--They will receive the same gymnastic and musical training.]