War against Hellenic enemies to be carried on mildly--Hellens are all by nature kinsmen 47

Question--How is the scheme practicable? It is difficult, yet practicable on one condition--That philosophy and political power should come into the same hands ib.

Characteristic marks of the philosopher--He contemplates and knows Entia or unchangeable Forms, as distinguished from fluctuating particulars or Fientia 48

Ens alone can be known--Non-Ens is unknowable. That which is midway between Ens and Non-Ens (particulars) is matter only of opinion. Ordinary men attain nothing beyond opinion 49

Particulars fluctuate: they are sometimes just or beautiful, sometimes unjust or ugly. Forms or Entia alone remain constant 50

The many cannot discern or admit the reality of Forms--Their minds are always fluctuating among particulars 51

The philosopher will be ardent for all varieties of knowledge--His excellent moral attributes--He will be trained to capacity for active life ib.

Adeimantus does not dispute the conclusion, but remarks that it is at variance with actual facts--Existing philosophers are either worthless pretenders, or when they are good, useless 52

Sokrates admits the fact to be so--His simile of the able steersman on shipboard, among a disobedient crew 53

The uselessness of the true philosopher is the fault of the citizen, who will not invoke his guidance 54

The great qualities required to form a philosopher, become sources of perversion, under a misguiding public opinion ib.

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 55

The Sophists and other private teachers accept the prevalent orthodoxy, and conform their teaching to it 56

The people generally hate philosophy--A youth who aspires to it will be hated by the people, and persecuted even by his own relatives 57

The really great minds are thus driven away from the path of philosophy--which is left to empty pretenders 58

Rare cases in which a highly qualified philosopher remains--Being at variance with public opinion, he can achieve nothing, and is lucky if he can obtain safety by silence ib.

The philosopher must have a community suitable to him, and worthy of him 59

It must be such a community as Sokrates has been describing--But means must be taken to keep up a perpetual succession of philosophers as Rulers 60

Proper manner of teaching philosophy--Not to begin at a very early age ib.

If the multitude could once see a real, perfect, philosopher, they could not fail to love him: but this never happens 61

Course of training in the Platonic city, for imparting philosophy to the Rulers. They must be taught to ascend to the Idea of Good. But what is Good? ib.

Ancient disputes upon this point, though every one yearns after Good. Some say Intelligence; some say Pleasure. Neither is satisfactory 62

Adeimantus asks what Sokrates says. Sokrates says that he can not answer: but he compares it by a metaphor to the Sun 63

The Idea of Good rules the ideal or intelligible world, as the Sun rules the sensible or visible world 64

To the intelligible world there are applicable two distinct modes of procedure--the Geometrical--the Dialectic. Geometrical procedure assumes diagrams 65

Dialectic procedure assumes nothing. It departs from the highest Form, and steps gradually down to the lowest, without meddling with any thing except Forms 66

Two distinct grades of Cognition--Direct or Superior--Nous--Indirect or Inferior--Dianoia ib.

Two distinct grades of Opinion also in the Sensible World--Faith or Belief--Conjecture 67

Distinction between the philosopher and the unphilosophical public, illustrated by the simile of the Cave, and the captives imprisoned therein ib.

Daylight of philosophy contrasted with the firelight and shadows of the Cave 69

Purpose of a philosophical training, to turn a man round from facing the bad light of the Cave to face the daylight of philosophy, and to see the eternal Forms ib.

Those who have emerged from the Cave into full daylight amidst eternal Forms, must be forced to come down again and undertake active duties--Their reluctance to do this 70

Studies serving as introduction to philosophy--Arithmetic, its awakening power--shock to the mind by felt contradiction ib.

Perplexity arising from the One and Many, stimulates the mind to an intellectual effort for clearing it up 72

Geometry conducts the mind to wards Universal Ens ib.

Astronomy--how useful--not useful as now taught--must be studied by ideal figures, not by observation 73

Acoustics, in like manner--The student will be thus conducted to the highest of all studies--Dialectic: and to the region of pure intelligible Forms 74

Question by Glaukon--What is the Dialectic Power? Sokrates declares that he cannot answer with certainty, and that Glaukon could not follow him if he did 75

He answers partially--It is the consummation of all the sciences, raising the student to the contemplation of pure Forms, and especially to that of the highest Form--Good ib.

The Synoptic view peculiar to the Dialectician 76

Scale and duration of various studies for the Guardians, from youth upwards ib.

All these studies, and this education, are common to females as well as males 77

First formation of the Platonic city--how brought about: difficult, but not impossible 78

The city thus formed will last long, but not for ever. After a certain time, it will begin to degenerate. Stages of its degeneracy ib.

1. Timocracy and the timocratical individual. 2 Oligarchy, and the oligarchical individual 79

3. Democracy, and the democratical individual 80

4. Passage from democracy to despotism. Character of the despotic city 81

Despotic individual corresponding to that city 82

The city has thus passed by four stages, from best to worse. Question--How are Happiness and Misery apportioned among them? ib.

Misery of the despotised city 83

Supreme Misery of the despotising individual ib.

Conclusion--The Model city and the individual corresponding to it, are the happiest of all--That which is farthest removed from it, is the most miserable of all 84

The Just Man is happy in and through his Justice, however he may be treated by others. The Unjust Man, miserable 84

Other arguments proving the same conclusion--Pleasures of Intelligence are the best of all pleasures ib.

They are the only pleasures completely true and pure. Comparison of pleasure and pain with neutrality. Prevalent illusions 86

Most men know nothing of true and pure pleasure. Simile of the Kosmos--Absolute height and depth 87

Nourishment of the mind partakes more of real essence than nourishment of the body--Replenishment of the mind imparts fuller pleasure than replenishment of the body 88

Comparative worthlessness of the pleasures of Appetite and Ambition, when measured against those of Intelligence 89

The Just Man will be happy from his justice--He will look only to the good order of his own mind--He will stand aloof from public affairs, in cities as now constituted 90

Tenth Book--Censure of the poets is renewed--Mischiefs of imitation generally, as deceptive--Imitation from imitation 91

Censure of Homer--He is falsely extolled as educator of the Hellenic world. He and other poets only deceive their hearers 92

The poet chiefly appeals to emotions--Mischiefs of such eloquent appeals, as disturbing the rational government of the mind ib.

Ancient quarrel between philosophy and poetry--Plato fights for philosophy, though his feelings are strongly enlisted for poetry 93

Immortality of the soul affirmed and sustained by argument--Total number of souls always the same ib.

Recapitulation--The Just Man will be happy, both from his justice and from its consequences, both here and hereafter 94