It is therefore the multitude, or the general voice of society--not the Sophists or private teachers, mere echoes of that general voice--which works upon and moulds individuals. Now the multitude cannot tolerate or believe in the existence of those Universals or Forms which the philosopher contemplates. They know only the many particulars, not the One Universal. Incapable of becoming philosophers themselves, they look upon the philosopher with hatred: and this sentiment is adopted by all those so-called philosophers who seek to please them.[166] Under these circumstances, what chance is there that those eminent predispositions, which we pointed out as the foundation of the future philosopher, can ever be matured to their proper result? A youth of such promise, especially if his body be on a par with his mind, will be at once foremost among all his fellows. His relatives and fellow-citizens, eager to make use of him for their own purposes, and anxious to appropriate to themselves his growing force, will besiege him betimes with solicitations and flatteries.[167] Under these influences, if we assume him to be rich, well born, and in a powerful city, he will naturally become intoxicated with unlimited hopes and ambition; fancying himself competent to manage the affairs of all governments, and giving himself the empty airs of a lofty potentate.[168] If there be any one to give him a quiet hint that he has not yet acquired intelligence, nor can acquire it without labour--he will turn a deaf ear. But suppose that such advice should by chance prevail, in one out of many cases, so that the youth alters his tendencies and devotes himself to philosophy--what will be the conduct of those who see, that they will thereby be deprived of his usefulness and party-service, towards their own views? They will leave no means untried to prevent him from following the advice, and even to ruin the adviser, by private conspiracy and judicial prosecution.[169] It is impossible that the young man can really turn to philosophy, against obstructions thus powerful. You see that those very excellences and advantages, which form the initial point of the growing philosopher, become means and temptations for corrupting him. The best natures, rare as they always are, become thus not only ruined, but turned into instruments of evil. For the same men (as I have already said) who, under favourable training, would have done the greatest good, become perpetrators of the greatest evil, if they are badly placed. Small men will do nothing important, either in the one way or the other.[170] [Footnote 166: Plato, Republic, vi. p. 494 A. [Greek: philo/sophon me\n a)/ra plê=thos a)du/naton ei)=nai . . . Kai\ tou\s philsophou=ntas a)/ra a)na/gkê pse/gesthai u(p' au)tô=n . . . kai\ u(po\ tou/tôn dê\ tô=n i)diôtô=n, o(/soi prosomilou=ntes o)/chlô| a)re/skein au)tô=| e)pithumou=sin.]] [Footnote 167: Plato, Republic, vi. p. 494 B.]