Plato Republic Quotes

The heaviest penalty for declining to rule is to be ruled by someone inferior to yourself.

I am the wisest man alive, for I know one thing, and that is that I know nothing.

If women are expected to do the same work as men, we must teach them the same things.

The beginning is the most important part of the work.

The object of education is to teach us to love what is beautiful.

Bodily exercise, when compulsory, does no harm to the body; but knowledge which is acquired under compulsion obtains no hold on the mind.

Musical innovation is full of danger to the State, for when modes of music change, the fundamental laws of the State always change with them.

There is in every one of us, even those who seem to be most moderate, a type of desire that is terrible, wild, and lawless.

χαλεπὰ τὰ καλά Nothing beautiful without struggle.

Have you ever sensed that our soul is immortal and never dies?

…if a man can be properly said to love something, it must be clear that he feels affection for it as a whole, and does not love part of it to the exclusion of the rest.

The soul takes nothing with her to the next world but her education and her culture. At the beginning of the journey to the next world, one's education and culture can either provide the greatest assistance, or else act as the greatest burden, to the person who has just died.

Either we shall find what it is we are seeking or at least we shall free ourselves from the persuasion that we know what we do not know.

Excess of liberty, whether it lies in state or individuals, seems only to pass into excess of slavery.

Reading Plato should be easy; understanding Plato can be difficult.

Musical training is a more potent instrument than any other, because rhythm and harmony find their way into the inward places of the soul.

In practice people who study philosophy too long become very odd birds, not to say thoroughly vicious; while even those who are the best of them are reduced by...[philosophy] to complete uselessness as members of society.

Money-makers are tiresome company, as they have no standard but cash value.

Come then, and let us pass a leisure hour in storytelling, and our story shall be the education of our heroes.

Those who don't know must learn from those who do.

The society we have described can never grow into a reality or see the light of day, and there will be no end to the troubles of states, or indeed, my dear Glaucon, of humanity itself, till philosophers become rulers in this world, or till those we now call kings and rulers really and truly become philosophers, and political power and philosophy thus come into the same hands.

Opinion is the medium between knowledge and ignorance

The man who finds that in the course of his life he has done a lot of wrong often wakes up at night in terror, like a child with a nightmare, and his life is full of foreboding: but the man who is conscious of no wrongdoing is filled with cheerfulness and with the comfort of old age.

The philosopher whose dealings are with divine order himself acquires the characteristics of order and divinity.

That's what education should be," I said, "the art of orientation. Educators should devise the simplest and most effective methods of turning minds around. It shouldn't be the art of implanting sight in the organ, but should proceed on the understanding that the organ already has the capacity, but is improperly aligned and isn't facing the right way.

I am Plato's Republic. Mr. Simmons is Marcus. I want you to meet Jonathan Swift, the author of that evil political book, Gulliver's Travels! And this other fellow is Charles Darwin, and-this one is Schopenhauer, and this one is Einstein, and this one here at my elbow is Mr. Albert Schweitzer, a very kind philosopher indeed. Here we all are, Montag. Aristophanes and Mahatma Gandhi and Gautama Buddha and Confucius and Thomas Love Peacock and Thomas Jefferson and Mr. Lincoln, if you please. We are also Matthew, Mark, Luke, and John.

…it’s better in fact to be guilty of manslaughter than of fraud about what is fair and just.

Wealth is the parent of luxury and indolence, and poverty of meanness and viciousness, and both of discontent.

And then, at this stage, every dictator comes up with the notorious and typical demand: he asks the people for bodyguards to protect him, the people's champion.

Appearance tyrannizes over truth.

Then we shan’t regard anyone as a lover of knowledge or wisdom who is fussy about what he studies…

... when someone sees a soul disturbed and unable to see something, he won't laugh mindlessly, but he'll take into consideration whether it has come from a brighter life and is dimmed through not having yet become accustomed to the dark or whether it has come from greater ignorance into greater light and is dazzled by the increased brillance.

You know that the beginning is the most important part of any work, especially in the case of a young and tender thing; for that is the time at which the character is being formed and the desired impression is more readily taken....Shall we just carelessly allow children to hear any casual tales which may be devised by casual persons, and to receive into their minds ideas for the most part the very opposite of those which we should wish them to have when they are grown up? We cannot....Anything received into the mind at that age is likely to become indelible and unalterable; and therefore it is most important that the tales which the young first hear should be models of virtuous thoughts....

What shall we say about those spectators, then, who can see a plurality of beautiful things, but not beauty itself, and who are incapable of following if someone else tries to lead them to it, and who can see many moral actions, but not morality itself, and so on? That they only ever entertain beliefs, and do not know any of the things they believe?

And so they grow richer and richer, and the more they think of making a fortune the less they think of virtue; for when riches and virtue are placed together in the scales of the balance, the one always rises as the other falls.

He who is of a calm and happy nature will hardly feel the pressure of age. But to him who is of an opposite disposition, youth and age are equally a burden.

...we must go where the argument carries us, as a vessel runs before the wind.

Do you mean that the tyrant will dare to use violence against the people who fathered him, and raise his hand against them if they oppose him? So the tyrant is a parricide, and little comfort to his old parent.

He who refuses to rule is liable to be ruled by one who is worse than himself.

Physical excellence does not of itself produce a good mind and character: on the other hand, excellence of mind and character will make the best of the physique it is given.

Mankind censure injustice fearing that they may be the victims of it, and not because they shrink from committing it.

For he (Cato) gives his opinion as if he were in Plato's Republic, not in Romulus' cesspool.

It is only just that anything that grows up on its own should feel it has nothing to repay for an upbringing which it owes no one.

And whenever any one informs us that he has found a man who knows all the arts, and all things else that anybody knows, and every single thing with a higher degree of accuracy than any other man –whoever tells us this, I think that we can only imagine him to be a simple creature who is likely to have been deceived by some wizard or actor whom he met, and whom he thought all-knowing, because he himself was unable to analyze the nature of knowledge and ignorance and imitation.

You take the words in the sense which is most damaging to the argument.

.. the men of the cave would say of him that up he went and down he came without his eyes...

Haven't you noticed that opinion without knowledge is always a poor thing? At the best it is blind—isn't anyone who holds a true opinion without understanding like a blind man on the right road?

But I am too stupid to be convinced by him.

The worst type of man behaves as badly in his waking life as some men do in their dreams.

The beginning is the most important part of any work.

The comprehensive mind is always dialectical.

And I think that you must have observed again and again what a poor appearance the tales of poets make when stripped of the colours which music puts upon them, and recited in simple prose.

Cicero once said of Cato, ‘he talks as if he were in the Republic of Plato, when in fact he is in the crap of Romulus’.

I say that justice is nothing other than the advantage of [c] the stronger.

Since then, as philosophers prove, appearance tyrannizes over truth and is lord of happiness, to appearance I must devote myself.

Socrates: I'm afraid that it might actually be sacrilegious to stand idly by while morality is being denigrated and not try to assist as long as one has breath in one's body and a voice to protest with.

The man who has no self-respect, on the contrary, will imitate anybody and anything; sounds of nature and cries of animals alike; his whole performance will be imitation of gesture and voice.

There was no sign of Plato, and I was told later that he had gone to live in his Republic, where he was cheerfully submitting to his own Laws. [...] None of the Stoics were present. Rumour had it that they were still clambering up the steep hill of Virtue [...]. As for the Sceptics, it appeared that they were extremely anxious to get there, but still could not quite make up their minds whether or not the island really existed.

First and best victory is to conquer self. To be conquered By self is, of all things. the most shameful and objectionable.

those who govern ought not to be lovers of the task? For, if they are, there will be rival lovers, and they will fight.

Any one who has common sense will remember that the bewilderments of the eyes are of two kinds, and arise from two causes, either from coming out of the light or from going into the light, which is true of the mind's eye, quite as much as of the bodily eye

It's not at all uncommon to find a person's desires compelling him to go against his reason, and to see him cursing himself and venting his passion on the source of the compulsion within him. It's as if there were two warring factions, with passion fighting on the side of reason. But I'm sure you won't claim that you had ever, in yourself or in anyone else, met a case of passion siding with his desires against the rational mind, when the rational mind prohibits resistance.

For our discussion is about no ordinary matter, but on the right way to conduct our lives.

For he, Adeimantus, whose mind is fixed upon true being, has surely no time to look down upon the affairs of earth, or to be filled with malice and envy, contending against men

It's like this, I think: the excellence of a good body doesn't make the soul good, but the other way around: the excellence of a good soul makes the body as good as it can be.

Until philosophers rule as kings or those who are now called kings and leading men genuinely and adequately philosophise, that is, until political power and philosophy entirely coincide, while the many natures who at present pursue either one exclusively are forcibly prevented from doing so, cities will have no rest from evils,... nor, I think, will the human race." (Republic 473c-d)

We've heard many people say and have often said ourselves that justice is doing one's own work and not meddling with what isn't one's own ... Then, it turns out that this doing one's own work-provided that it comes to be in a certain way-is justice.

Whereas, our argument shows that the power and capacity of learning exists in the soul already; and that just as the eye was unable to turn from darkness to light without the whole body, so too the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming into that of being, and learn by degrees to endure the sight of being, and of the brightest and best of being, or in other words, of the good.

The author's Socrates admonishes paramount awareness human limitations. If we do good to those we evaluate as good and evil to those we evaluate at the evil, and we are wrong, we have been made the world less just.

Hope,' he says, 'cherishes the soul of him who lives in justice and holiness, and is the nurse of his age and the companion of his journey;—hope which is mightiest to sway the restless soul of man.

The best is to do injustice without paying the penalty; the worst is to suffer it without being able to take revenge. Justice is a mean between these two extremes. People value it not because it is a good but because they are too weak to do injustice with impunity.

Of course, he said, he who is of a certain nature, is like those who are of a certain nature; he who is not, not.

For the plan grows under the author's hand; new thoughts occur to him in the act of writing; he has not worked out the argument to the end before he begins.

تراسيماخوس: ذلك لأن البشر إنما يذمّون الظلم خوفاً من أن يصبحوا من ضحاياه، لا اشمئزازاً من ارتكابه.

But I don't think we shall quarrel about a word - the subject of our inquiry is too important for that.

you don’t seem to love money too much. And those who haven’t made their own money are usually like you. But those who have made it for themselves are twice as fond of it as those who [c] haven’t.

There's no chance of their having a conscious glimpse of the truth as long as they refuse to disturb the things they take for granted and remain incapable of explaining them. For if your starting-point is unknown, and your end-point and intermediate stages are woven together out of unknown material, there may be coherence, but knowledge is completely out of the question.

Of course, during the centuries the justice was always a rather elastic term, but always till now and “everywhere the justice is the same thing – the usefully for the stronger” (Plato, The Republic).

…money and honour have no attraction for them; good men do not wish to be openly demanding payment for governing and so to get the name of hirelings, nor by secretly helping themselves out of the public revenues to get the name of thieves. And not being ambitious they do not care about honour. Wherefore necessity must be laid upon them, and they must be induced to serve from the fear of punishment. And this, as I imagine, is the reason why the forwardness to take office, instead of waiting to be compelled, has been deemed dishonourable. Now the worst part of the punishment is that he who refuses to rule is liable to be ruled by one who is worse than himself. And the fear of this, as I conceive, induces the good to take office, not because they would, but because they cannot help — not under the idea that they are going to have any benefit or enjoyment themselves, but as a necessity, and because they are not able to commit the task of ruling to any one who is better than themselves, or indeed as good. For there is reason to think that if a city were composed entirely of good men, then to avoid office would be as much an object of contention as to obtain office is at present…

Here's something else I'd like your opinion about," I said. "If he went back underground and sat down again in the same spot, wouldn't the sudden transition from the sunlight mean that his eyes would be overwhelmed by darkness?" "Certainly," he replied. "Now, the process of adjustment would be quite long this time, and suppose that before his eyes had settled down and while he wasn't seeing well, he had once again to compete against those same old prisoners at identifying those shadows. Would he make a fool of himself? Wouldn't they say that he'd come back from his upward journey with his eyes ruined, and that it wasn't even worth trying to go up there? And would they -- if they could -- grab hold of anyone who tried to set them free and take them up there and kill him?

SOCRATES: Perhaps we may be wrong; if so, you in your wisdom should convince us that we are mistaken in preferring justice to injustice. THRASYMACHUS: And how am I to convince you, he said, if you are not already convinced by what I have just said; what more can I do for you? Would you have me put the proof bodily into your souls?

All the same, we ought to point out that if the kinds of poetry and representation which are designed merely to give pleasure can come up with a rational argument for their inclusion in a well-governed community, we'd be delighted -- short of compromising the truth as we see it, which wouldn't be right -- to bring them back from exile: after all, we know from our own experience all about their spell. I mean haven't you ever fallen under the spell of poetry, Glaucon, especially when the spectacle is provided by Homer?

In The Republic, Plato imagines human beings chained for the duration of their lives in an underground cave, knowing nothing but darkness. Their gaze is confined to the cave wall, upon which shadows of the world are thrown. They believe these flickering shadows are reality. If, Plato writes, one of these prisoners is freed and brought into the sunlight, he sill suffer great pain. Blinded by the glare, he is unable to seeing anything and longs for the familiar darkness. But eventually his eyes adjust to the light. The illusion of the tiny shadows is obliterated. He confronts the immensity, chaos, and confusion of reality. The world is no longer drawn in simple silhouettes. But he is despised when he returns to the cave. He is unable to see in the dark as he used to. Those who never left the cave ridicule him and swear never to go into the light lest they be blinded as well.

Imagine that the keeper of a huge, strong beast notices what makes it angry, what it desires, how it has to be approached and handled, the circumstances and the conditions under which it becomes particularly fierce or calm, what provokes its typical cries, and what tones of voice make it gentle or wild. Once he's spent enough time in the creature's company to acquire all this information, he calls it knowledge, forms it into a systematic branch of expertise, and starts to teach it, despite total ignorance, in fact, about which of the creature's attitudes and desires is commendable or deplorable, good or bad, moral or immoral. His usage of all these terms simply conforms to the great beast's attitudes, and he describes things as good or bad according to its likes and dislikes, and can't justify his usage of the terms any further, but describes as right and good the things which are merely indispensable, since he hasn't realised and can't explain to anyone else how vast a gulf there is between necessity and goodness.

Hold childhood in reverence, and do not be in any hurry to judge it for good or ill. Leave exceptional cases to show themselves, let their qualities be tested and confirmed, before special methods are adopted. Give nature time to work before you take over her business, lest you interfere with her dealings. You assert that you know the value of time and are afraid to waste it. You fail to perceive that it is a greater waste of time to use it ill than to do nothing, and that a child ill taught is further from virtue than a child who has learnt nothing at all. You are afraid to see him spending his early years doing nothing. What! is it nothing to be happy, nothing to run and jump all day? He will never be so busy again all his life long. Plato, in his Republic, which is considered so stern, teaches the children only through festivals, games, songs, and amusements. It seems as if he had accomplished his purpose when he had taught them to be happy; and Seneca, speaking of the Roman lads in olden days, says, "They were always on their feet, they were never taught anything which kept them sitting." Were they any the worse for it in manhood? Do not be afraid, therefore, of this so-called idleness. What would you think of a man who refused to sleep lest he should waste part of his life? You would say, "He is mad; he is not enjoying his life, he is robbing himself of part of it; to avoid sleep he is hastening his death." Remember that these two cases are alike, and that childhood is the sleep of reason. The apparent ease with which children learn is their ruin. You fail to see that this very facility proves that they are not learning. Their shining, polished brain reflects, as in a mirror, the things you show them, but nothing sinks in. The child remembers the words and the ideas are reflected back; his hearers understand them, but to him they are meaningless. Although memory and reason are wholly different faculties, the one does not really develop apart from the other. Before the age of reason the child receives images, not ideas; and there is this difference between them: images are merely the pictures of external objects, while ideas are notions about those objects determined by their relations.

I shall try to persuade first the Rulers and soldiers, and then the rest of the community, that the upbringing and education we have given them was all something that happened to them only in a dream. In reality they were fashioned and reared, and their arms and equipment manufactured, in the depths of the earth, and Earth herself, their mother, brought them up, when they were complete, into the light of day; so now they must think of the land in which they live as their mother and protect her if she is attacked, while their fellow citizens they must regard as brothers born of the same mother earth…. That is the story. Do you know of any way of making them believe it?” “Not in the first generation,” he said, “but you might succeed with the second, and later generations.

«Ἀνάγκης θυγατρός κόρης Λαχέσεως λόγος. Ψυχαὶ ἐφήμεροι, ἀρχὴ ἂλλης περιόδου θνητοῦ γένους θανατηφόρου. Οὐχ ὑμᾶς δαίμων λήξεται, ἀλλ’ ὑμεῖς δαίμονα αἱρήσεσθε. Πρῶτος δ’ ὁ λαχών πρῶτος αἱρείσθω βίον ᾧ συνέσται ἐξ ἀνάγκης. Ἀρετὴ δὲ ἀδέσποτον, ἣν τιμῶν καὶ ἀτιμάζων πλέον καὶ ἒλαττον αὐτῆς ἓκαστος ἓξει. Αἰτία ἑλομένου. θεὸς ἀναίτιος.»

For mankind censure injustice, fearing that they may be the victims of it and not because they shrink from committing it. And thus, as I have shown, Socrates, injustice, when on a sufficient scale, has more strength and freedom and mastery than justice; and, as I said at first, justice is the interest of the stronger, whereas injustice is a man's own profit and interest. Thrasymachus,

Unless, said I, either philosophers become kings in our states or those whom we now call our kings and rulers take to the pursuit of philosophy seriously and adequately, and there is a conjunction of these two things, political power and philosophic intellgence, while the motley horde of the natures who at present pursue either apart from the other are compulsory excluded, there can be no cessation of troubles, dear Glaucon, for our states, nor, I fancy, for the human race either. (473d-e)

Come then, and let us pass a leisure hour in story-telling, and our story shall be the education of our heroes. By all means. And what shall be their education? Can we find a better than the traditional sort?–and this has two divisions, gymnastic for the body, and music for the soul. True. Shall we begin education with music, and go on to gymnastic afterwards? By all means. And when you speak of music, do you include literature or not? I do.

For certainly old age has a great sense of calm and freedom; when the passions relax their hold, then, as Sophocles says, we are freed from the grasp not of one mad master only, but of many. The truth is, Socrates, that these regrets, and also the complaints about relations, are to be attributed to the same cause, which is not old age, but men's characters and tempers; for he who is of a calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden.

I especially love watching Marcus Aurelius fighting his perfectionism in order to get back to work on his writing, regardless of the results. "Get a move on," he writes to himself, "and don't worry whether anyone will give you credit for it. And don't go expecting Plato's 'Republic;' be satisfied with even the smallest progress, and treat the outcome of it all as unimportant." Please tell me I'm not the only one who finds it endearing and encouraging that a legendary Roman philosopher had to reassure himself that it's okay not to be Plato. Really, Marcus, it's okay! Just keep working.

I think we’re much more hypocritical about illness, and poverty, than were people in former ages,” I remember Julian saying once. “In America, the rich man tries to pretend that the poor man is his equal in every respect but money, which is simply not true. Does anyone remember Plato’s definition of Justice in the Republic? Justice, in a society, is when each level of a hierarchy works within its place and is content with it. A poor man who wishes to rise above his station is only making himself needlessly miserable. And the wise poor have always known this, the same as do the wise rich.

Why, a dog, whenever he sees a stranger, is angry; when an acquaintance, he welcomes him, although the one has never done him any harm, nor the other any good. Did this never strike you as curious? The matter never struck me before; but I quite recognise the truth of your remark. And surely this instinct of the dog is very charming;—your dog is a true philosopher. Why? Why, because he distinguishes the face of a friend and of an enemy only by the criterion of knowing and not knowing. And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance? Most

So when a man surrenders to the sound of music and lets its sweet, soft, mournful strains, which we have just described, be funnelled into his soul through his ears, and gives up all his time to the glamorous moanings of song, the effect at first on his energy and initiative of mind, if he has any, is to soften it as iron is softened in a furnace, and made workable instead of hard and unworkable: but if he persists and does not break the enchantment, the next stage is that it melts and runs, till the spirit has quite run out of him and his mental sinews (if I may so put it) are cut, and he has become what Homer calls "a feeble fighter".

I went down yesterday to the Piraeus with Glaucon the son of Ariston, that I might offer up my prayers to the goddess (Bendis, the Thracian Artemis.); and also because I wanted to see in what manner they would celebrate the festival, which was a new thing. I was delighted with the procession of the inhabitants; but that of the Thracians was equally, if not more, beautiful. When we had finished our prayers and viewed the spectacle, we turned in the direction of the city; and at that instant Polemarchus the son of Cephalus chanced to catch sight of us from a distance as we were starting on our way home, and told his servant to run and bid us wait for him. The servant took hold of me by the cloak behind, and said: Polemarchus desires you to wait.

In a popular state the inhabitants are divided into certain classes,” Montesquieu affirmed in a Marxian manner a century before Marx! So, the popular state is a fiction; it is transient, fleeting, and for this reason — imaginable only. In its rigorous scientific sense of a class instrument, it is practically an empty matter sophism, a complete commonplaceness, an offspring of mental weakness. There is no such state! If it is a state, it is not popular! If it is popular, it is not a state yet! The State is a violent institution for social injustice generated by two main classes, which are main ones because they are at enmity… Any people closed in a state, are divided into classes. “For indeed any city, however small, is in fact divided into two, one the city of the poor, the other of the rich.”(Plato, The Republic).  Not Marx, still Plato said the truth!

And therefore, I said, Glaucon, musical training is a more potent instrument than any other, because rhythm and harmony find their way into the inward places of the soul, on which they mightily fasten, imparting grace, and making the soul of him who is rightly educated graceful, or of him who is ill-educated ungraceful; and also because he who has received this true education of the inner being will most shrewdly perceive omissions or faults in art and nature, and with a true taste, while he praises and rejoices over and receives into his soul the good, and becomes noble and good, he will justly blame and hate the bad, now in the days of his youth, even before he is able to know the reason why; and when reason comes he will recognize and salute the friend with whom his education has made him long familiar… …Thus much of music, which makes a fair ending; for what should be the end of music if not the love of beauty?

Noticing that, he made a trail of the ring, to see if it had that power; and he found that whenever he turned the collet inside, he was invisible, when he turned it outside, visible. After he found this out he managed to be appointed one of the messengers to the king; when he got there, he seduced the king's wife, and with her set upon the king, and killed him, and seized the empire. Then if there could be two such rings, and if the just man put one on and the unjust the other, no one, as it would be thought, would be so adamantine as to abide in the practice of justice, no one could endure to hold back from another's goods and not to touch, when it was in his power to take what he would even out of the market without fear, and to go into any house and lie with anyone he wished, and to kill or set free from prison those he might wish, and to do anything else in the world like a very god. And in doing so he would do just the same as the other; both would go the same way. Surely one would call this a strong proof that no one is just willingly but only under a strong compulsion, believing that it is not a good to him personally; since wherever each thinks he will be able to do injustice, he does injustice.

Imagine then a fleet or a ship in which there is a captain who is taller and stronger than any of the crew, but he is a little deaf and has a similar infirmity in sight, and his knowledge of navigation is not much better. The sailors are quarrelling with one another about the steering --every one is of opinion that he has a right to steer, though he has never learned the art of navigation and cannot tell who taught him or when he learned, and will further assert that it cannot be taught, and they are ready to cut in pieces any one who says the contrary. They throng about the captain, begging and praying him to commit the helm to them; and if at any time they do not prevail, but others are preferred to them, they kill the others or throw them overboard, and having first chained up the noble captain's senses with drink or some narcotic drug, they mutiny and take possession of the ship and make free with the stores; thus, eating and drinking, they proceed on their voyage in such a manner as might be expected of them. Him who is their partisan and cleverly aids them in their plot for getting the ship out of the captain's hands into their own whether by force or persuasion, they compliment with the name of sailor, pilot, able seaman, and abuse the other sort of man, whom they call a good-for-nothing; but that the true pilot must pay attention to the year and seasons and sky and stars and winds, and whatever else belongs to his art, if he intends to be really qualified for the command of a ship, and that he must and will be the steerer, whether other people like or not-the possibility of this union of authority with the steerer's art has never seriously entered into their thoughts or been made part of their calling. Now in vessels which are in a state of mutiny and by sailors who are mutineers, how will the true pilot be regarded? Will he not be called by them a prater, a star-gazer, a good-for-nothing?