Thus, Adeimantus (continues Sokrates), I have dealt with the first part of your remark, that the true philosopher is an useless man in cities as now constituted: I have shown you this is not his fault--that it could not be otherwise,--and that a man even of the highest aptitude, cannot enjoy reputation among those whose turn of mind is altogether at variance with his own.[159] [Footnote 159: Plato, Republic, vi. p. 489 D. [Greek: e)/k te toi/nun tou/tôn kai\ e)n tou/tois ou) r(a/|dion eu)dokimei=n to\ be/ltiston e)pitê/deuma u(po\ tô=n ta)nanti/a e)pitêdeuo/ntôn.]] I shall now deal with your second observation--That while even the best philosophers are useless, the majority of those who cultivate philosophy are worthless men, who bring upon her merited discredit. I admit that this also is correct; but I shall prove that philosophy is not to be blamed for it.[160] [Footnote 160: Plato, Republic, vi. p. 489 E. [Greek: o(/ti ou)de\ tou/tou philosophi/a ai)ti/a, peirathô=men dei=xai.]] [Side-note: The great qualities required to form a philosopher, become sources of perversion, under a misguiding public opinion.] You will remember the great combination of excellent dispositions, intellectual as well as moral, which I laid down as indispensable to form the fundamental character of the true philosopher. Such a combination is always rare. Even under the best circumstances philosophers must be very few. But these few stand exposed, in our existing cities, to such powerful causes of corruption, that they are prevented from reaching maturity, except by some happy accident. First, each one of those very qualities, which, when combined, constitute the true philosopher,--serves as a cause of corruption, if it exists by itself and apart from the rest. Next, what are called good things, or external advantages, act in the same manner--such as beauty, strength, wealth, powerful connections, &c. Again, the stronger a man's natural aptitudes and the greater his external advantages,--the better will he become under favourable circumstances, the worse will he become, if circumstances are unfavourable. Heinous iniquity always springs from a powerful nature perverted by bad training: not from a feeble nature, which will produce no great effects either for good or evil. Thus the eminent predispositions,--which, if properly improved, would raise a man to the highest rank in virtue,--will, if planted in an unfavourable soil, produce a master-mind in deeds of iniquity, unless counteracted by some providential interposition. [Side-note: Mistake of supposing that such perversion arises from the Sophists. Irresistible effect of the public opinion generally, in tempting or forcing a dissenter into orthodoxy.]