and having perfect vision of the other world to order the laws about beauty, goodness, justice in this, if not already ordered, and to guard and preserve the order of them—are not such persons, I ask, simply blind?
Truly, he replied, they are much in that condition.
And shall they be our guardians when there are others who, besides being their equals in experience and falling short of them in no particular of virtue, also know the very truth of each thing?
There can be no reason, he said, for rejecting those who have this greatest of all great qualities; they must always have the first place unless they fail in some other respect.
Suppose, then, I said, that we determine how far they can unite this and the other excellences.
By all means.
In the first place, as we began by observing, the nature of the philosopher has to be ascertained. We must come to an understanding about him, and, when we have done so, then, if I am not mistaken, we shall also acknowledge that such a union of qualities is possible, and that those in whom they are united, and those only, should be rulers in the State.
What do you mean?
Let us suppose that philosophical minds always love knowledge of a sort which shows them the eternal nature not varying from generation and corruption.
Agreed.
And further, I said, let us agree that they are lovers of all true being; there is no part whether greater or less, or more or less honorable, which they are willing to renounce; as we said before of the lover and the man of ambition.
True.
And if they are to be what we were describing, is there not another quality which they should also possess?
What quality?
Truthfulness: they will never intentionally receive into their minds falsehood, which is their detestation, and they will love the truth.
Yes, that may be safely affirmed of them.
“May be,” my friend, I replied, is not the word; say rather, “must be affirmed:” for he whose nature is amorous of any-
