Republic (Barnes & Noble Classics Series) (41 page)

True.

And therefore, I said, as we might expect, there is nothing here which invites or excites intelligence.

There is not, he said.

But is this equally true of the greatness and smallness of the fingers ? Can sight adequately perceive them? and is no difference made by the circumstance that one of the fingers is in the middle and the other at the extremity? And in like manner does the touch adequately perceive the qualities of thickness or thinness, of softness or hardness? And so of the other senses; do they give perfect intimations of such matters? Is not their mode of operation on this wise—the sense which is concerned with the quality of hardness is necessarily concerned also with the quality of softness, and only intimates to the soul that the same thing is felt to be both hard and soft?

You are quite right, he said.

And must not the soul be perplexed at this intimation which the sense gives of a hard which is also soft? What, again, is the meaning of light and heavy, if that which is light is also heavy, and that which is heavy, light?

Yes, he said, these intimations which the soul receives are very curious and require to be explained.

Yes, I said, and in these perplexities the soul naturally summons to her aid calculation and intelligence, that she may see whether the several objects announced to her are one or two.

True.

And if they turn out to be two, is not each of them one and different?

Certainly.

And if each is one, and both are two, she will conceive the two as in a state of division, for if they were undivided they could only be conceived of as one?

True.

The eye certainly did see both small and great, but only in a confused manner; they were not distinguished.

Yes.

Whereas the thinking mind, intending to light up the chaos, was compelled to reverse the process, and look at small and great as separate and not confused.

Very true.

Was not this the beginning of the inquiry, “What is great?” and “What is small?”

Exactly so.

And thus arose the distinction of the visible and the intelligible.

Most true.

This was what I meant when I spoke of impressions which invited the intellect, or the reverse—those which are simultaneous with opposite impressions, invite thought; those which are not simultaneous do not.

I understand, he said, and agree with you.

And to which class do unity and number belong?
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I do not know, he replied.

Think a little and you will see that what has preceded will supply the answer; for if simple unity could be adequately perceived by the sight or by any other sense, then, as we were saying in the case of the finger, there would be nothing to attract toward being; but when there is some contradiction always present, and one is the reverse of one and involves the conception of plurality, then thought begins to be aroused within us, and the soul perplexed and wanting to arrive at a decision asks, “What is absolute unity?”
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This is the way in which the study of the one has a power of drawing and converting the mind to the contemplation of true being.

And surely, he said, this occurs notably in the case of one; for we see the same thing to be both one and infinite in multitude?

Yes, I said; and this being true of one must be equally true of all number?

Certainly.

And all arithmetic
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and calculation have to do with number?

Yes.

And they appear to lead the mind toward truth?

Yes, in a very remarkable manner.

Then this is knowledge of the kind for which we are seeking, having a double use, military and philosophical; for the man of war must learn the art of number or he will not know how to array his troops, and the philosopher also must learn it, because he has to rise out of the sea of change and lay hold of true being, or else he will never become a true reckoner.

That is true.

And our guardian is both warrior and philosopher?

Certainly.

Then this is a kind of knowledge which legislation may fitly prescribe; and we must endeavor to persuade those who are to be the principal men of our State to go and learn arithmetic, not as amateurs, but they must carry on the study until they see the nature of numbers with the mind only; nor again, like merchants or retail-traders, with a view to buying or selling, but for the sake of their military use, and of the soul herself; and because this will be the easiest way for her to pass from becoming to truth and being.

That is excellent, he said.

Yes, I said, and now having spoken of it, I must add how charming the science is! and in how many ways it conduces to our desired end, if pursued in the spirit of a philosopher, and not of a shopkeeper!

d

How do you mean?

I mean, as I was saying, that arithmetic has a very great and elevating effect, compelling the soul to reason about abstract number, and rebelling against the introduction of visible or tangible objects into the argument. You know how steadily the masters of the art repel and ridicule anyone who attempts to divide absolute unity
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when he is calculating, and if you divide, they multiply, taking care that one shall continue one and not become lost in fractions.

That is very true.

Now, suppose a person were to say to them: O my friends, what are these wonderful numbers about which you are reasoning, in which, as you say, there is a unity such as you demand, and each unit is equal, invariable, indivisible—what would they answer?

They would answer, as I should conceive, that they were speaking of those numbers which can only be realized in thought.

Then you see that this knowledge may be truly called necessary, necessitating as it clearly does the use of the pure intelligence in the attainment of pure truth?

Yes; that is a marked characteristic of it.

And have you further observed that those who have a natural talent for calculation are generally quick at every other kind of knowledge; and even the dull, if they have had an arithmetical training, although they may derive no other advantage from it, always become much quicker than they would otherwise have been?

Very true, he said.

And indeed, you will not find many studies more difficult, nor will you find them easily.

You will not.

And, for all these reasons, arithmetic is a kind of knowledge in which the best natures should be trained, and which must not be given up.

I agree.

Let this then be made one of our subjects of education. And next, shall we inquire whether the kindred science also concerns us?

You mean geometry?
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Exactly so.

Clearly, he said, we are concerned with that part of geometry which relates to war; for in pitching a camp or taking up a position or closing or extending the lines of an army, or any other military manoeuvre, whether in actual battle or on a march, it will make all the difference whether a general is or is not a geometrician.

Yes, I said, but for that purpose a very little of either geometry or calculation will be enough; the question relates rather to the greater and more advanced part of geometry—whether that tends in any degree to make more easy the vision of the idea of good; and thither, as I was saying, all things tend which compel the soul to turn her gaze toward that place, where is the full perfection of being, which she ought, by all means, to behold.

True, he said.

Then if geometry compels us to view being, it concerns us; if becoming only, it does not concern us?

Yes, that is what we assert.

Yet anybody who has the least acquaintance with geometry will not deny that such a conception of the science is in flat contradiction to the ordinary language of geometricians.

How so?

They have in view practice only, and are always speaking, in a narrow and ridiculous manner, of squaring and extending and applying and the like—they confuse the necessities of geometry with those of daily life; whereas knowledge is the real object of the whole science.
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Certainly, he said.

Then must not a further admission be made?

What admission?

That the knowledge at which geometry aims is knowledge of the eternal, and not of aught perishing and transient.

That, he replied, may be readily allowed, and is true.

Then, my noble friend, geometry will draw the soul toward truth, and create the spirit of philosophy, and raise up that which is now unhappily allowed to fall down.

Nothing will be more likely to have such an effect.

Then nothing should be more sternly laid down than that the inhabitants of your fair city should by all means learn geometry Moreover, the science has indirect effects, which are not small.

Of what kind? he said.

There are the military advantages of which you spoke, I said; and in all departments of knowledge, as experience proves, anyone who has studied geometry is infinitely quicker of apprehension than one who has not.

Yes, indeed, he said, there is an infinite difference between them.

Then shall we propose this as a second branch of knowledge which our youth will study?

Let us do so, he replied.

And suppose we make astronomy the third—what do you say?

I am strongly inclined to it, he said; the observation of the seasons and of months and years is as essential to the general as it is to the farmer or sailor.

I am amused, I said, at your fear of the world, which makes you guard against the appearance of insisting upon useless studies;
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and I quite admit the difficulty of believing that in every man there is an eye of the soul which, when by other pursuits lost and dimmed, is by these purified and reillumined; and is more precious far than ten thousand bodily eyes, for by it alone is truth seen. Now there are two classes of persons: one class of those who will agree with you and will take your words as a revelation; another class to whom they will be utterly unmeaning, and who will naturally deem them to be idle tales, for they see no sort of profit which is to be obtained from them. And therefore you had better decide at once with which of the two you are proposing to argue. You will very likely say with neither, and that your chief aim in carrying on the argument is your own improvement; at the same time you do not grudge to others any benefit which they may receive.

I think that I should prefer to carry on the argument mainly on my own behalf.

Then take a step backward, for we have gone wrong in the order of the sciences.
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What was the mistake? he said.

After plane geometry, I said, we proceeded at once to solids in revolution, instead of taking solids in themselves; whereas after the second dimension, the third, which is concerned with cubes and dimensions of depth, ought to have followed.

That is true, Socrates; but so little seems to be known as yet about these subjects.
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Why, yes, I said, and for two reasons: in the first place, no government patronizes them; this leads to a want of energy in the pursuit of them, and they are difficult; in the second place, students cannot learn them unless they have a director. But then a director can hardly be found, and, even if he could, as matters now stand, the students, who are very conceited, would not attend to him. That, however, would be otherwise if the whole State became the director of these studies and gave honor to them; then disciples would want to come, and there would be continuous and earnest search, and discoveries would be made; since even now, disregarded as they are by the world, and maimed of their fair proportions, and although none of their votaries can tell the use of them, still these studies force their way by their natural charm, and very likely, if they had the help of the State, they would some day emerge into light.

Yes, he said, there is a remarkable charm in them. But I do not clearly understand the change in the order. First you began with a geometry of plane surfaces?

Yes, I said.

And you placed astronomy next, and then you made a step backward?

Yes, and I have delayed you by my hurry; the ludicrous state of solid geometry, which, in natural order, should have followed, made me pass over this branch and go on to astronomy, or motion of solids.

True, he said.

Then assuming that the science now omitted would come into existence if encouraged by the State, let us go on to astronomy, which will be fourth.

The right order, he replied. And now, Socrates, as you rebuked the vulgar manner in which I praised astronomy before, my praise shall be given in your own spirit. For everyone, as I think, must see that astronomy compels the soul to look upward and leads us from this world to another.

Everyone but myself, I said; to everyone else this may be clear, but not to me.

And what, then, would you say?