|
| 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 ide
and the philosopher in the Platonic Republic | 131 |
| Remarks on the contrast between ethical theory and ethical precepts | ib. |
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| CHAPTER XXXVII. |
| REPUBLIC — REMARKS ON THE PLATONIC COMMONWEALTH. |
| Double purpose of the Platonic Republic — ethical and political | 133 |
| Plato recognises the generating principle of human society — reciprocity of need and service. Particular direction which he gives to this principle | 133 |
| The four cardinal virtues are assumed as constituting the whole of Good or Virtue, where each of these virtues resides | 134 |
| First mention of these, as an exhaustive classification, in ethical theory. Plato effaces the distinction between Temperance and Justice | 135 |
| All the four are here assumed as certain and determinate, though in former dialogues they appear indeterminate and full of unsolved difficulties | 137 |
| Difficulties left unsolved, but overleaped by Plato | 138 |
| Ethical and political theory combined by Plato, treated apart by Aristotle | ib. |
| Platonic Commonwealth — only an outline — partially filled up | 139 |
| Absolute rule of a few philosophers — Careful and peculiar training of the Guardians | ib. |
| Comparison of Plato with Xenophon — CyropÆdia — Œconomicus | 141 |
| Both of them combine polity with education — temporal with spiritual | 142 |
| Differences between them — Character of Cyrus | ib. |
| Xenophontic genius for command — Practical training — Sokratic principles applied in Persian training | 144 |
| Plato does not build upon an individual hero. Platonic training compared with Xenophontic | 146 |
| Platonic type of character compared with Xenophontic, is like the Athenian compared with the Spartan | 147 |
| Professional soldiers are the proper modern standard of comparison with the regulations of Plato and Xenophon | 148 |
| Music and Gymnastic — multifarious and varied effects of music | 149 |
| Great influence of the poets and their works on education | ib. |
| Plato’s idea of the purpose which poetry and music ought to serve in education | 151 |
| He declares war against most of the traditional and consecrated poetry, as mischievous | ib. |
| Strict limits imposed by Plato on poets | 153 |
| His view of the purposes of fiction — little distinction between fiction and truth. His censures upon Homer and the tragedians | 154 |
| Type of character
agree with him | 296 |
| Chorus of Elders are required to set an example in keeping up the purity of the music prescribed | 297 |
| The Elders require the stimulus of wine, in order to go through the choric duties with spirit | ib. |
| Peculiar views of Plato about intoxication | 298 |
| General ethical doctrine held by Plato in Leges | 299 |
| Pleasure — Good — Happiness — What is the relation between them? | ib. |
| Comparison of the doctrine laid down in Leges | 300 |
| Doctrine in Leges about Pleasure and Good — approximates more nearly to the Protagoras than to Gorgias and PhilÊbus | 301 |
| Comparison of Leges with Republic and Gorgias | 302 |
| Plato here mistrusts the goodness of his own proof. He falls back upon useful fiction | 303 |
| Deliberate ethical fiction employed as means of governing | 304 |
| Importance of music and chorus as an engine of teaching for Plato. Views of Xenophon and Aristotle compared | 305 |
| Historical retrospect as to the growth of cities — Frequent destruction of established communities, with only a small remnant left | 307 |
| Historical or legendary retrospect — The Trojan war — The return of the Herakleids | 308 |
| Difficulties of government — Conflicts about command — Seven distinct titles to command exist among mankind, all equally natural, and liable to conflict | 309 |
| Imprudence of founding government upon any one of these titles separately — Governments of Argos and MessÊnÊ ruined by the single principle — Sparta avoided it | 310 |
| Plato casts Hellenic legend into accordance with his own political theories | 311 |
| Persia and Athens compared — Excess of despotism. Excess of liberty | 312 |
| Cyrus and Darius — Bad training of sons of kings | ib. |
| Changes for the worse in government of Athens, after the Persian invasion of Greece | 313 |
| This change began in music, and the poets introduced new modes of composition — they appealed to the sentiment of the people, and corrupted them | 314 |
| Danger of changes in the national music — declared by Damon, the musical teacher | 315 |
| Plato’s aversion to the tragic and comic poetry at Athens | 316 |
| This aversion peculiar to himself, not shared either by oligarchical politicians, or by other philosophers | 317 |
| Doctrines of Plato in this prefatory matter | Homicide between kinsmen | 372 |
| Homicide justifiable — in what cases | ib. |
| Infliction of wounds | ib. |
| Infliction of blows | 373 |
| Plato has borrowed much from Attic procedure, especially in regard to Homicide — Peculiar view of Homicide at Athens, as to procedure | 374 |
| Impiety or outrage offered to divine things or places | 375 |
| All impiety arises from one or other of three heresies. 1. No belief in the Gods. 2. Belief that the Gods interfere very little. 3. Belief that they may be appeased by prayer and sacrifice | 376 |
| Punishment for these three heretical beliefs, with or without overt act | ib. |
| Heretic, whose conduct has been virtuous and faultless, to be imprisoned for five years, perhaps more | ib. |
| Heretic with bad conduct — punishment to be inflicted | 377 |
| No private worship or religious rites allowed. Every citizen must worship at the public temples | ib. |
| Uncertain and mischievous action of the religious sentiment upon individuals, if not controuled by public authority | 378 |
| Intolerant spirit of Plato’s legislation respecting uniformity of belief | 379 |
| The persons denounced by Plato as heretics, and punished as such, would have included a majority of the Grecian world | 381 |
| ProËm or prefatory discourse of Plato, for these severe laws against heretics | 383 |
| The third variety of heresy is declared to be the worst — the belief in Gods persuadable by prayer and sacrifice | 384 |
| Heretics censured by Plato — Sokrates censured before the Athenian Dikasts | 385 |
| Kosmological and Kosmogonical theory announced in Leges | 386 |
| Soul — older, more powerful in the universe than Body. Different souls are at work in the universe — the good soul and the bad soul | ib. |
| Plato’s argument is unsatisfactory and inconsistent | 388 |
| Reverence of Plato for uniform circular rotation | 389 |
| Argument of Plato to confute the second class of heretics | ib. |
| Contrary doctrine of Plato in Republic | 390 |
| Argument of Plato to refute the third class of heretics | 391 |
| General belief in Greece about the efficacy of prayer and sacrifice to appease the Gods | 392 |
| Incongruities of Plato’s own doctrine | 393 |
