In the first place, I say boldly that nothing can be worse than the
present mode of study. Persons usually pick up a little philosophy in
early youth, and in the intervals of business, but they never master
the real difficulty, which is dialectic. Later, perhaps, they
occasionally go to a lecture on philosophy. Years advance, and the sun
of philosophy, unlike that of Heracleitus, sets never to rise again.
This order of education should be reversed; it should begin with
gymnastics in youth, and as the man strengthens, he should increase the
gymnastics of his soul. Then, when active life is over, let him finally
return to philosophy. ‘You are in earnest, Socrates, but the world will
be equally earnest in withstanding you—no more than Thrasymachus.’ Do
not make a quarrel between Thrasymachus and me, who were never enemies
and are now good friends enough. And I shall do my best to convince him
and all mankind of the truth of my words, or at any rate to prepare for
the future when, in another life, we may again take part in similar
discussions. ‘That will be a long time hence.’ Not long in comparison
with eternity. The many will probably remain incredulous, for they have
never seen the natural unity of ideas, but only artificial
juxtapositions; not free and generous thoughts, but tricks of
controversy and quips of law;—a perfect man ruling in a perfect state,
even a single one they have not known. And we foresaw that there was no
chance of perfection either in states or individuals until a necessity
was laid upon philosophers—not the rogues, but those whom we called the
useless class—of holding office; or until the sons of kings were
inspired with a true love of philosophy. Whether in the infinity of
past time there has been, or is in some distant land, or ever will be
hereafter, an ideal such as we have described, we stoutly maintain that
there has been, is, and will be such a state whenever the Muse of
philosophy rules. Will you say that the world is of another mind? O, my
friend, do not revile the world! They will soon change their opinion if
they are gently entreated, and are taught the true nature of the
philosopher. Who can hate a man who loves him? Or be jealous of one who
has no jealousy? Consider, again, that the many hate not the true but
the false philosophers—the pretenders who force their way in without
invitation, and are always speaking of persons and not of principles,
which is unlike the spirit of philosophy. For the true philosopher
despises earthly strife; his eye is fixed on the eternal order in
accordance with which he moulds himself into the Divine image (and not
himself only, but other men), and is the creator of the virtues private
as well as public. When mankind see that the happiness of states is
only to be found in that image, will they be angry with us for
attempting to delineate it? ‘Certainly not. But what will be the
process of delineation?’ The artist will do nothing until he has made a