State, admitted the principle that everybody was to do the one work suited to his own nature.” And certainly, if I am not mistaken, such an admission was made by us. “And do not the natures of men and women differ very much indeed?” And we shall reply, Of course they do. Then we shall be asked, “Whether the tasks assigned to men and to women should not be different, and such as are agreeable to their different natures?” Certainly they should. “But if so, have you not fallen into a serious inconsistency in saying that men and women, whose natures are so entirely different, ought to perform the same actions?” What defence will you make for us, my good sir, against anyone who offers these objections?
That is not an easy question to answer when asked suddenly; and I shall and I do beg of you to draw out the case on our side.
These are the objections, Glaucon, and there are many others of a like kind, which I foresaw long ago; they made me afraid and reluctant to take in hand any law about the possession and nurture of women and children.
By Zeus, he said, the problem to be solved is anything but easy.
Why, yes, I said, but the fact is that when a man is out of his depth, whether he has fallen into a little swimming-bath or into mid-ocean, he has to swim all the same.
Very true.
And must not we swim and try to reach the shore—we will hope that Arion’s dolphin or some other miraculous help may save us?
I suppose so, he said.
Well, then, let us see if any way of escape can be found. We acknowledged—did we not?—that different natures ought to have different pursuits, and that men’s and women’s natures are different. And now what are we saying?—that different natures ought to have the same pursuits—this is the inconsistency which is charged upon us.
Precisely.
Verily, Glaucon, I said, glorious is the power of the art of contradiction!
Why do you say so?
Because I think that many a man falls into the practice against his will. When he thinks that he is reasoning he is
