Next, we can also discern without difficulty in what fraction of the city Courage resides. The city is called courageous from the valour of those Guardians or Soldiers upon whom its defence rests. These men will have learnt, in the course of their training, what are really legitimate objects of fear, and what are not legitimate objects of fear. To such convictions they will resolutely adhere, through the force of mind implanted by their training, in defiance of all disturbing impulses. It is these right convictions, respecting the legitimate objects of fear, which I (says Sokrates) call true political courage, when they are designedly inculcated and worked in by regular educational authority: when they spring up without any rational foundation, as in animals or slaves, I do not call them Courage. The Courage of the entire city thus resides in its Guardians or Soldiers.[97] [Footnote 97: Plato, Republic, iv. pp. 429-430.] [Side-note: Where is the Temperance? It resides in all and each, Rulers, Guardians, and People. Superiors rule and Inferiors obey.] Thirdly, wherein resides the Temperance of the city? Temperance implies a due relation, proportion, or accord, between different elements. The temperate man is called superior to himself: but this expression, on first hearing, seems unmeaning, since the man must also be inferior to himself. But the expression acquires a definite meaning, when we recognise it as implying that there are in the same man's mind better and worse elements: and that when the better rules over the worse, he is called superior to himself, or temperate--when the worse rules over the better, he is called inferior to himself, or intemperate. Our city will be temperate, because the better part of it, though smaller in number, rules over the worse and inferior part, numerically greater. The pleasures, pains, and desires of our few Rulers, which are moderate and reasonable, are preponderant: controuling those of the Many, which are miscellaneous, irregular, and violent. And this command is exercised with the perfect consent and good-will of the subordinates. The Many are not less willing to obey than the Few to command. There is perfect unanimity between them as to the point--Who ought to command, and who ought to obey? It is this unanimity which constitutes the temperance of the city: which thus resides, not in any one section of the city, like Courage and Wisdom, but in all sections alike: each recognising and discharging its legitimate function.[98] [Footnote 98: Plato, Republic, iv. pp. 431-432.] [Side-note: Where is the Justice? In all and each of them also. It consists in each performing his own special function, and not meddling with the function of the others.]