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Str。 We exclaim How calm！ How temperate！ in admiration of the slow
and quiet working of the intellect； and of steadiness and gentleness
in action； of smoothness and depth of voice； and of all rhythmical
movement and of music in general； when these have a proper
solemnity。 Of all such actions we predicate not courage； but a name
indicative of order。
Y。 Soc。 Very true。
Str。 But when； on the other hand； either of these is out of place；
the names of either are changed into terms of censure。
Y。 Soc。 How so？
Str。 Too great sharpness or quickness or hardness is
termed violence
or madness； too great slowness or gentleness is called cowardice or
sluggishness； and we may observe； that for the most part these
qualities； and the temperance and manliness of the opposite
characters； are arrayed as enemies on opposite sides； and do not
mingle with one another in their respective actions； and if we
pursue the enquiry； we shall find that men who have these different
qualities of mind differ from one another。
Y。 Soc。 In what respect？
Str。 In respect of all the qualities which I mentioned； and very
likely of many others。 According to their respective affinities to
either class of actions they distribute praise and
blame…praise to the
actions which are akin to their own； blame to those of the opposite
party…and out of this many quarrels and occasions of quarrel arise
among them。
Y。 Soc。 True。
Str。 The difference between the two classes is often a trivial
concern； but in a state； and when affecting really important
matters； becomes of all disorders the most hateful。
Y。 Soc。 To what do you refer？
Str。 To nothing short of the whole regulation of human
life。 For the
orderly class are always ready to lead a peaceful life； quietly
doing their own business； this is their manner of behaving with all
men at home； and they are equally ready to find some way of keeping
the peace with foreign States。 And on account of this fondness of
theirs for peace； which is often out of season where their influence
prevails； they become by degrees unwarlike； and bring up their young
men to be like themselves； they are at the mercy of their enemies；
whence in a few years they and their children and the whole
city often
pass imperceptibly from the condition of freemen into that of slaves。
Y。 Soc。 What a cruel fate！
Str。 And now think of what happens with the more
courageous natures。
Are they not always inciting their country to go to war； owing to
their excessive love of the military life？ they raise up enemies
against themselves many and mighty； and either utterly ruin their
native land or enslave and subject it to its foes？
Y。 Soc。 That； again； is true。
Str。 Must we not admit； then； that where these two classes exist。
they always feel the greatest antipathy and antagonism towards one
another？
Y。 Soc。 We cannot deny it。
Str。 And returning to the enquiry with which we began； have we not
found that considerable portions of virtue are at variance with one
another； and give rise to a similar opposition in the characters who
are endowed with them？
Y。 Soc。 True。
Str。 Let us consider a further point。
Y。 Soc。 What is it？
Str。 I want to know； whether any constructive art will make any；
even the most trivial thing； out of bad and good materials
indifferently； if this can be helped？ does not all art rather reject
the bad as far as possible； and accept the good and fit
materials； and
from these elements； whether like or unlike； gathering them all into
one； work out some nature or idea？
Y。 Soc。 To； be sure。
Str。 Then the true and natural art of statesmanship will
never allow
any State to be formed by a combination of good and bad men； if this
can be avoided； but will begin by testing human natures in play； and
after testing them； will entrust them to proper teachers who are the
ministers of her purposes…she will herself give orders； and maintain
authority； just as the art of weaving continually gives orders and
maintains authority over the carders and all the others who prepare
the material for the work； commanding the subsidiary arts to execute
the works which she deems necessary for making the web。
Y。 Soc。 Quite true。
Str。 In like manner； the royal science appears to me to be the
mistress of all lawful educators and instructors； and having this
queenly power； will not permit them to train men in what will
produce characters unsuited to the political constitution which she
desires to create； but only in what will produce such as are
suitable。
Those which have no share of manliness and temperance； or any other
virtuous inclination； and； from the necessity of an evil nature； are
violently carried away to godlessness and insolence and
injustice； she
gets rid of by death and exile； and punishes them with the
greatest of
disgraces。
Y。 Soc。 That is commonly said。
Str。 But those who are wallowing in ignorance and baseness she
bows under the yoke of slavery。
Y。 Soc。 Quite right。
Str。 The rest of the citizens； out of whom； if they have
education； something noble may be made； and who are capable of being
united by the Statesman； the kingly art blends and weaves together；
taking on the one hand those whose natures tend rather to courage；
which is the stronger element and may be regarded as the warp； and
on the other hand those which incline to order and gentleness； and
which are represented in the figure as spun thick and soft after the
manner of the woof…these； which are naturally opposed； she seeks to
bind and weave together in the following manner：
Y。 Soc。 In what manner？
Str。 First of all； she takes the eternal element of the soul and
binds it with a divine cord； to which it is akin； and then the
animal nature； and binds that with human cords。
Y。 Soc。 I do not understand what you mean。
Str。 The meaning is； that the opinion about the honourable and the
just and good and their opposites； which is true and confirmed by
reason； is a divine principle； and when implanted in the soul； is
implanted； as I maintain； in a nature of heavenly birth。
Y。 Soc。 Yes； what else should it be？
Str。 Only the Statesman and the good legislator； having the
inspiration of the royal muse； can implant this opinion； and he；
only in the rightly educated； whom we were just now describing。
Y。 Soc。 Likely enough。
Str。 But him who cannot； we will not designate by any of the names
which are the subject of the present which are the subject of the
present enquiry。
Y。 Soc。 Very right。
Str。 The courageous soul when attaining this truth becomes
civilized； and rendered more capable of partaking of
justice； but when
not partaking； is inclined to brutality。 Is not that true？
Y。 Soc。 Certainly。
Str。 And again； the peaceful and orderly nature； if
sharing in these
opinions； becomes temperate and wise； as far as this may be in a
State； but if not； deservedly obtains the ignominious name of
silliness。
Y。 Soc。 Quite true。
Str。 Can we say that such a connection as this will lastingly
unite the evil with one another or with the good； or that any
science would seriously think of using a bond of this kind to join
such materials？
Y。 Soc。 Impossible。
Str。 But in those who were originally of a noble nature； and who
have been nurtured in noble ways； and in those only； may we not say
that union is implanted by law； and that this is the medicine which
art prescribes for them； and of all the bonds which unite the
dissimilar and contrary parts of virtue is not this； as I was
saying； the divinest？
Y。 Soc。 Very true。
Str。 Where this divine bond exists there is no difficulty in
imagining； or when you have imagined； in creating the other bonds；
which are human only。
Y。 Soc。 How is that； and what bonds do you mean？
Str。 Rights of intermarriage； and ties which are formed between
States by giving and taking children in marriage； or between
individuals by private betrothals and espousals。 For most persons
form； marriage connection without due regard to