Let us take that class, he said.
The object of one is food, and of the other drink?
Yes.
And here comes the point: is not thirst the desire which the soul has of drink, and of drink only; not of drink qualified by anything else;
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for example, warm or cold, or much or little, or, in a word, drink of any particular sort: but if the thirst be accompanied by heat, then the desire is of cold drink; or, if accompanied by cold, then of warm drink; or, if the thirst be excessive, then the drink which is desired will be excessive; or, if not great, the quantity of drink will also be small: but thirst pure and simple will desire drink pure and simple, which is the natural satisfaction of thirst, as food is of hunger?
Yes, he said; the simple desire is, as you say, in every case of the simple object, and the qualified desire of the qualified object.
But here a confusion may arise; and I should wish to guard against an opponent starting up and saying that no man desires drink only, but good drink, or food only, but good food; for good is the universal object of desire, and thirst being a desire, will necessarily be thirst after good drink; and the same is true of every other desire.
Yes, he replied, the opponent might have something to say.
Nevertheless I should still maintain, that of relatives some have a quality attached to either term of the relation; others are simple and have their correlatives simple.
I do not know what you mean.
Well, you know of course that the greater is relative to the less?
Certainly.
And the much greater to the much less?
Yes.
And the sometime greater to the sometime less, and the greater that is to be to the less that is to be?
Certainly, he said.
And so of more or less, and of other correlative terms, such as the double and the half, or, again, the heavier and the lighter, the swifter and the slower; and of hot and cold, and of any other relatives; is not this true of all of them?
Yes.
And does not the same principle hold in the sciences? The object of science is knowledge (assuming that to be the true definition), but the object of a particular science is a particular kind of knowledge; I mean, for example, that the science of house-building is a kind of knowledge which is defined and distinguished from other kinds and is therefore termed architecture.
Certainly.
Because it has a particular quality which no other has?
Yes.
And it has this particular quality because it has an object of a particular kind; and this is true of the other arts and sciences?
Yes.
Now, then, if I have made myself clear, you will understand my original meaning in what I said about relatives. My meaning was, that if one term of a relation is taken alone, the other is taken alone; if one term is qualified, the other is also qualified. I do not mean to say that relatives may not be disparate, or that the science of health is healthy, or of disease necessarily diseased, or that the sciences of good and evil are therefore good and evil; but only that, when the term “science” is no longer used absolutely, but has a qualified object which in this case is the nature of health and disease, it becomes defined, and is hence called not merely science, but the science of medicine.
I quite understand, and, I think, as you do.
Would you not say that thirst is one of these essentially relative terms, having clearly a relation—
Yes, thirst is relative to drink.
And a certain kind of thirst is relative to a certain kind of drink; but thirst taken alone is neither of much nor little, nor of good nor bad, nor of any particular kind of drink, but of drink only?
Certainly.
Then the soul of the thirsty one, in so far as he is thirsty, desires only drink; for this he yearns and tries to obtain it?
That is plain.
And if you suppose something which pulls a thirsty soul away from drink, that must be different from the thirsty principle which draws him like a beast to drink; for, as we were saying, the same thing cannot at the same time with the same part of itself act in contrary ways about the same.
Impossible.
No more than you can say that the hands of the archer push and pull the bow at the same time, but what you say is that one hand pushes and the other pulls.
Exactly so, he replied.
And might a man be thirsty, and yet unwilling to drink?
Yes, he said, it constantly happens.
And in such a case what is one to say? Would you not say that there was something in the soul bidding a man to drink, and something else forbidding him, which is other and stronger than the principle which bids him?
I should say so.
And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease?
Clearly.
Then we may fairly assume that they are two, and that they differ from one another; the one with which a man reasons, we may call the rational principle of the soul; the other, with which he loves, and hungers, and thirsts, and feels the flutterings of any other desire, may be termed the irrational or appetitive, the ally of sundry pleasures and satisfactions?
Yes, he said, we may fairly assume them to be different.
Then let us accordingly determine that there are two principles existing in the soul. And what of passion, or spirit? Is it a third, or akin to one of the preceding?
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I should be inclined to say—akin to desire.
Well, I said, there is a story which I remember to have heard, and in which I put faith. The story is, that Leontius, the son of Aglaion,
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coming up one day from the Piræus, under the north wall on the outside, observed some dead bodies lying on the ground at the place of execution. He felt a desire to see them, and also a dread and abhorrence of them; for a time he struggled and covered his eyes, but at length the desire got the better of him; and forcing them open, he ran up to the dead bodies, saying, Look, ye wretches, take your fill of the fair sight.
I have heard the story myself, he said.
The moral of the tale is, that anger at times goes to war with desire, as though they were two distinct things.
Yes; that is the meaning, he said.
And are there not many other cases in which we observe that when a man’s desires violently prevail over his reason, he reviles himself, and is angry at the violence within him, and that in this struggle, which is like the struggle of factions in a State, his spirit is on the side of his reason; but for the passionate or spirited element to take part with the desires when reason decides that it should not be opposed, is a sort of thing which I believe that you never observed occurring in yourself, nor, as I should imagine, in anyone else?
Certainly not.
Suppose that a man thinks he has done a wrong to another, the nobler he is, the less able is he to feel indignant at any suffering, such as hunger, or cold, or any other pain which the injured person may inflict upon him—these he deems to be just, and, as I say, his anger refuses to be excited by them.
True, he said.
But when he thinks that he is the sufferer of the wrong, then he boils and chafes, and is on the side of what he believes to be justice; and because he suffers hunger or cold or other pain he is only the more determined to persevere and conquer. His noble spirit will not be quelled until he either slays or is slain; or until he hears the voice of the shepherd, that is, reason, bidding his dog bark no more.
The illustration is perfect, he replied; and in our State, as we were saying, the auxiliaries were to be dogs, and to hear the voice of the rulers, who are their shepherds.
I perceive, I said, that you quite understand me; there is, however, a further point which I wish you to consider.
What point?
You remember that passion or spirit appeared at first sight to be a kind of desire, but now we should say quite the contrary; for in the conflict of the soul spirit is arrayed on the side of the rational principle.
Most assuredly.
But a further question arises: Is passion different from reason also, or only a kind of reason; in which latter case, instead of three principles in the soul, there will only be two, the rational and the concupiscent; or rather, as the State was composed of three classes, traders, auxiliaries, counsellors, so may there not be in the individual soul a third element which is passion or spirit, and when not corrupted by bad education is the natural auxiliary of reason?
Yes, he said, there must be a third.
Yes, I replied, if passion, which has already been shown to be different from desire, turn out also to be different from reason.
But that is easily proved: We may observe even in young children that they are full of spirit almost as soon as they are born, whereas some of them never seem to attain to the use of reason, and most of them late enough.
Excellent, I said, and you may see passion equally in brute animals, which is a further proof of the truth of what you are saying. And we may once more appeal to the words of Homer, which have been already quoted by us, for in this verse Homer has clearly supposed the power which reasons about the better and worse to be different from the unreasoning anger which is rebuked by it.
“He smote his breast, and thus rebuked his soul;”
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Very true, he said.
And so, after much tossing, we have reached land, and are fairly agreed that the same principles which exist in the State exist also in the individual, and that they are three in number.
Exactly.
Must we not then infer that the individual is wise in the same way, and in virtue of the same quality which makes the State wise?
Certainly.
Also that the same quality which constitutes courage in the State constitutes courage in the individual, and that both the State and the individual bear the same relation to all the other virtues?
Assuredly.
And the individual will be acknowledged by us to be just in the same way in which the State is just?
That follows of course.
We cannot but remember that the justice of the State consisted in each of the three classes doing the work of its own class?
We are not very likely to have forgotten, he said.
We must recollect that the individual in whom the several qualities of his nature do their own work will be just, and will do his own work?
Yes, he said, we must remember that too.
And ought not the rational principle, which is wise, and has the care of the whole soul, to rule, and the passionate or spirited principle to be the subject and ally?
Certainly.
And, as we were saying, the united influence of music and gymnastics will bring them into accord, nerving and sustaining the reason with noble words and lessons, and moderating and soothing and civilizing the wildness of passion by harmony and rhythm?
Quite true, he said.
And these two, thus nurtured and educated, and having learned truly to know their own functions, will rule over the concupiscent, which in each of us is the largest part of the soul and by nature most insatiable of gain;
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over this they will keep guard, lest, waxing great and strong with the fulness of bodily pleasures, as they are termed, the concupiscent soul, no longer confined to her own sphere, should attempt to enslave and rule those who are not her natural-born subjects, and overturn the whole life of man?
Very true, he said.
Both together will they not be the best defenders of the whole soul and the whole body against attacks from without; the one counselling, and the other fighting under his leader, and courageously executing his commands and counsels?
True.
And he is to be deemed courageous whose spirit retains in pleasure and in pain the commands of reason about what he ought or ought not to fear?
Right, he replied.
And him we call wise who has in him that little part which rules, and which proclaims these commands; that part too being supposed to have a knowledge of what is for the interest of each of the three parts and of the whole?
Assuredly.
And would you not say that he is temperate who has these same elements in friendly harmony, in whom the one ruling principle of reason, and the two subject ones of spirit and desire, are equally agreed that reason ought to rule, and do not rebel?
Certainly, he said, that is the true account of temperance whether in the State or individual.
And surely, I said, we have explained again and again how and by virtue of what quality a man will be just.
That is very certain.
And is justice dimmer in the individual, and is her form different, or is she the same which we found her to be in the State?
There is no difference, in my opinion, he said.
Because, if any doubt is still lingering in our minds, a few commonplace instances will satisfy us of the truth of what I am saying.