Section 442

Then is it not, as we said, 1 the blending of music and gymnastics that will render them concordant, intensifying and fostering the one with fair words and teachings and relaxing and soothing and making gentle the other by harmony and rhythm? Quite so, said he. And these two thus reared and having learned and been educated to do their own work in the true sense of the phrase, 2 will preside over the appetitive part which is the mass 3 of the soul in each of us and the most insatiate by nature of wealth. They will keep watch upon it, lest, by being filled and infected with the so-called pleasures associated with the body 4 and so waxing big and strong, it may not keep to 5 its own work but may undertake to enslave and rule over the classes which it is not fitting 6 that it should, and so overturn 7 the entire life of all. By all means, he said. Would not these two, then, best keep guard against enemies from without 8 also in behalf of the entire soul and body, the one taking counsel, 9 the other giving battle, attending upon the ruler, and by its courage executing the ruler’s designs? That is so. Brave, too, then, I take it, we call each individual by virtue of this part in him, when, namely, his high spirit preserves in the midst of pains and pleasures 10 the rule handed down by the reason as to what is or is not to be feared. Right, he said. But wise by that small part that 11 ruled in him and handed down these commands, by its possession 12 in turn within it of the knowledge of what is beneficial for each and for the whole, the community composed of the three. By all means. And again, was he not sober by reason of the friendship and concord of these same parts, when, namely, the ruling principle and its two subjects are at one in the belief that the reason ought to rule, and do not raise faction against it? The virtue of soberness certainly, said he, is nothing else than this, whether in a city or an individual. But surely, now, a man is just by that which and in the way we have so often 13 described. That is altogether necessary. Well then, said I, has our idea of justice in any way lost the edge 14 of its contour so as to look like anything else than precisely what it showed itself to be in the state? I think not, he said. We might, I said, completely confirm your reply and our own conviction thus, if anything in our minds still disputes our definition—by applying commonplace and vulgar 15 tests to it. What are these?