832 C); none attained to his ideal of a voluntary rule over voluntary subjects, which seems indeed more nearly to describe democracy than any other; and the worst of them is tyranny. The truth is that the question has hardly any meaning when applied to a great philosopher whose writings are not meant for a particular age and country, but for all time and all mankind. The decline of Athenian politics was probably the motive which led Plato to frame an ideal State, and the Republic may be regarded as reflecting the departing glory of Hellas. As well might we complain of St. Augustine, whose great work “The City of God” originated in a similar motive, for not being loyal to the Roman Empire. Even a nearer parallel might be afforded by the first Christians, who cannot fairly be charged with being bad citizens because, though “subject to the higher powers,” they were looking forward to a city which is in heaven.
II. The idea of the perfect State is full of paradox when judged of according to the ordinary notions of mankind. The paradoxes of one age have been said to become the commonplaces of the next; but the paradoxes of Plato are at least as paradoxical to us as they were to his contemporaries. The modern world has either sneered at them as absurd, or denounced them as unnatural and immoral; men have been pleased to find in Aristotle’s criticisms of them the anticipation of their own good sense. The wealthy and cultivated classes have disliked and also dreaded them; they have pointed with satisfaction to the failure of efforts to realize them in practice. Yet since they are the thoughts of one of the greatest of human intelligences, and of one who has done most to elevate morality and religion, they seem to deserve a better treatment at our hands. We may have to address the public, as Plato does poetry, and assure them that we mean no harm to existing institutions. There are serious errors which have a side of truth and which therefore may fairly demand a careful consideration: there are truths mixed with error of which we may indeed say, “The half is better than the whole.” Yet “the half” may be an important contribution to the study of human nature.
(α) The first paradox is the community of goods, which is
