Plato and the Other Companions of Sokrates, 3rd ed. Volume 4

Justice consists in doing good to your friend, if really a good man: hurt to your enemy, with the like proviso. Sokrates affirms that the just man will do no hurt to any one. Definition of Simonides rejected ib.

Thrasymachus takes up the dialogue--Repulsive portrait drawn of him 7

Violence of Thrasymachus--Subdued manner of Sokrates--Conditions of useful colloquy ib.

Definition given by Thrasymachus--Justice is that which is advantageous to the more powerful. Comments by Sokrates. What if the powerful man mistakes his own advantage? 8

Correction by Thrasymachus--if the Ruler mistakes, he is pro tanto no Ruler--The Ruler, quâ Ruler--_quâ_ Craftsman--is infallible 9

Reply by Sokrates--The Ruler, quâ infallible Craftsman, studies the interest of those whom he governs, and not his own interest ib.

Thrasymachus denies this--Justice is the good of another. The just many are worse off than the unjust One, and are forced to submit to his superior strength 10

Position laid for the subsequent debate and exposition 11

Arguments of Sokrates--Injustice is a source of weakness--Every multitude must observe justice among themselves, in order to avoid perpetual quarrels. The same about any single individual: if he is unjust, he will be at war with himself, and perpetually weak ib.

Farther argument of Sokrates--The just man is happy, the unjust man miserable--Thrasymachus is confuted and silenced. Sokrates complains that he does not yet know what Justice is ib.

Glaukon intimates that he is not satisfied with the proof, though he agrees in the opinion expressed by Sokrates. Tripartite distribution of Good--To which of the three heads does Justice belong? 12

Glaukon undertakes to set forth the case against Sokrates, though professing not to agree with it ib.

Pleading of Glaukon. Justice is in the nature of a compromise for all--a medium between what is best and what is worst 13

Comparison of the happiness of the just man derived from his justice alone, when others are unjust to him with that of the unjust man under parallel circumstances 14

Pleading of Adeimantus on the same side. He cites advice given by fathers to their sons, recommending just behaviour by reason of its consequences 15

Nobody recommends Justice per se, but only by reason of its consequences 16

Adeimantus calls upon Sokrates to recommend and enforce Justice on its own grounds, and to explain how Justice in itself benefits the mind of the just man 17

Relation of Glaukon and Adeimantus to Thrasymachus 18

Statement of the question as it stands after the speeches of Glaukon and Adeimantus. What Sokrates undertakes to prove ib.

Position to be proved by Sokrates--Justice makes the just man happy per se, whatever be its results 20

Argument of Sokrates to show what Justice is--Assumed analogy between the city and the individual ib.

Fundamental principle, to which communities of mankind owe their origin--Reciprocity of want and service between individuals--No individual can suffice to himself ib.

Moderate equipment of a sound and healthy city--Few wants 22

Enlargement of the city--Multiplied wants and services. First origin of war and strife with neighbours--It arises out of these multiplied wants ib.

Separate class of soldiers or Guardians. One man cannot do well more than one business. Character required in the Guardians--Mildness at home with pugnacity against enemies 23

Peculiar education necessary, musical as well as gymnastical 23

Musical education, by fictions as well as by truth. Fictions addressed to the young: the religious legends now circulating are often pernicious: censorship necessary 24

Orthodox type to be laid down: all poets are required to conform their legends to it. The Gods are causes of nothing but good: therefore they are causes of few things. Great preponderance of actual evil ib.

The Guardians must not fear death. No terrible descriptions of Hades must be presented to them: no intense sorrow, nor violent nor sensual passion, must be recounted either of Gods or Heroes 25

Type for all narratives respecting men 26

Style of narratives. The poet must not practise variety of imitation: he must not speak in the name of bad characters ib.

Rhythm and Melody regulated. None but simple and grave music allowed: only the Dorian and Phrygian moods, with the lyre and harp ib.

Effect of musical training of the mind--makes youth love the Beautiful and hate the Ugly 27

Training of the body--simple and sober. No refined medical art allowed. Wounds or temporary ailments treated; but sickly frames cannot be kept alive 28

Value of Gymnastic in imparting courage to the mind--Gymnastic and Music necessary to correct each other 29

Out of the Guardians a few of the very best must be chosen as Elders or Rulers--highly educated and severely tested ib.

Fundamental creed required to be planted in the minds of all the citizens respecting their breed and relationship 30

How is such a fiction to be accredited in the first instance? Difficulty extreme, of first beginning; but if once accredited, it will easily transmit itself by tradition 31

Guardians to reside in barracks and mess together; to have no private property or home; to be maintained by contribution from the people 32

If the Guardians fail in these precautions, and acquire private interests, the city will be ruined 32