Dialogues of Plato - MobileReference [788]
Yes.
And the reason why the good are useless has now been explained?
True.
Then shall we proceed to show that the corruption of the majority is also unavoidable, and that this is not to be laid to the charge of philosophy any more than the other?
By all means.
And let us ask and answer in turn, first going back to the description of the gentle and noble nature. Truth, as you will remember, was his leader, whom he followed always and in all things; failing in this, he was an impostor, and had no part or lot in true philosophy.
Yes, that was said.
Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
Certainly, he said.
And have we not a right to say in his defence, that the true lover of knowledge is always striving after being--that is his nature; he will not rest in the multiplicity of individuals which is an appearance only, but will go on--the keen edge will not be blunted, nor the force of his desire abate until he have attained the knowledge of the true nature of every essence by a sympathetic and kindred power in the soul, and by that power drawing near and mingling and becoming incorporate with very being, having begotten mind and truth, he will have knowledge and will live and grow truly, and then, and not till then, will he cease from his travail.
Nothing, he said, can be more just than such a description of him.
And will the love of a lie be any part of a philosopher's nature? Will he not utterly hate a lie?
He will.
And when truth is the captain, we cannot suspect any evil of the band which he leads?
Impossible.
Justice and health of mind will be of the company, and temperance will follow after?
True, he replied.
Neither is there any reason why I should again set in array the philosopher's virtues, as you will doubtless remember that courage, magnificence, apprehension, memory, were his natural gifts. And you objected that, although no one could deny what I then said, still, if you leave words and look at facts, the persons who are thus described are some of them manifestly useless, and the greater number utterly depraved; we were then led to enquire into the grounds of these accusations, and have now arrived at the point of asking why are the majority bad, which question of necessity brought us back to the examination and definition of the true philosopher.
Exactly.
And we have next to consider the corruptions of the philosophic nature, why so many are spoiled and so few escape spoiling--I am speaking of those who were said to be useless but not wicked--and, when we have done with them, we will speak of the imitators of philosophy, what manner of men are they who aspire after a profession which is above them and of which they are unworthy, and then, by their manifold inconsistencies, bring upon philosophy, and upon all philosophers, that universal reprobation of which we speak.
What are these corruptions? he said.
I will see if I can explain them to you. Every one will admit that a nature having in perfection all the qualities which we required in a philosopher, is a rare plant which is seldom seen among men.
Rare indeed.
And what numberless and powerful causes tend to destroy these rare natures!
What causes?
In the first place there are their own virtues, their courage, temperance, and the rest of them, every one of which praiseworthy qualities (and this is a most singular circumstance) destroys and distracts from philosophy the soul which is the possessor of them.
That is very singular, he replied.
Then there are all the ordinary goods of life--beauty, wealth, strength, rank, and great connections in the State--you understand the sort of things--these also have a corrupting and distracting effect.
I understand; but I should like to know more precisely what you mean about them.
Grasp the truth as a whole, I said, and in the right way; you will