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Passages similar to: The Republic — Book IV

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Greek

The Republic

Book IV (428)

into view, and in this I detect a certain peculiarity. What is that? The State which we have been describing is said to be wise as being good in counsel? Very true. And good counsel is clearly a kind of knowledge, for not by ignorance, but by knowledge, do men counsel well? Clearly. And the kinds of knowledge in a State are many and diverse? Of course. There is the knowledge of the carpenter; but is that the sort of knowledge which gives a city the title of wise and good in counsel? Certainly not; that would only give a city the reputation of skill in carpentering. Then a city is not to be called wise because possessing a knowledge which counsels for the best about wooden implements? Certainly not. Nor by reason of a knowledge which advises about brazen pots, I said, nor as possessing any other similar knowledge? Not by reason of any of them, he said. Nor yet by reason of a knowledge which cultivates the earth; that would give the city the name of agricultural? Yes. Well, I said, and is there any knowledge in our recently-founded State among any of the citizens which advises, not about any particular thing in the State, but about the whole, and considers how a State can best deal with itself and with other States? There certainly is. And what is this knowledge, and among whom is it found? I asked. It is the knowledge of the guardians, he replied, and is found among those whom we were just now describing as perfect guardians. And what is the name which the city derives from the possession of this sort of knowledge? The name of good in counsel and truly wise.

Christian Mysticism

Stromata (Miscellanies)

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Chapter XXV: Plato An Imitator of Moses in Framing Laws. (2)

That department of politics which is called "Law," he divides into administrative magnanimity and private good order, which he calls orderliness; and ...

(2) And he refers to the Creator, as the Statesman (o politikos) by way of eminence, in his book of this name (o politikos); and those who lead an active and just life, combined with contemplation, he calls statesmen (politiko). That department of politics which is called "Law," he divides into administrative magnanimity and private good order, which he calls orderliness; and harmony, and sobriety, which are seen when rulers suit their subjects, and subjects are obedient to their rulers; a result which the system of Moses sedulously aims at effecting. Further, that the department of law is founded on generation, that of politics on friendship and consent, Plato, with the aid he received, affirms; and so, coupled with the laws the philosopher in the Epinomis, who knew the course of all generation, which takes place by the instrumentality of the planets; and the other philosopher, Timaeus, who was an astronomer and student of the motions of the stars, and of their sympathy and association with one another, he consequently joined to the "polity" (or "republic"). Then, in my opinion, the end both of the statesman, and of him who lives according to the law, is contemplation. It is necessary, therefore, that public affairs should be rightly managed. But to philosophize is best. For he who is wise will live concentrating all his energies on knowledge, directing his life by good deeds, despising the opposite, and following the pursuits which contribute to truth. And the law is not what is decided by law (for what is seen is not vision), nor every opinion (not certainly what is evil). But law is the opinion which is good, and what is good is that which is true, and what is true is that which finds "true being," and attains to it. "He who is," says Moses, "sent me." In accordance with which, namely, good opinion, some have called law, right reason, which enjoins what is to be done and forbids what is not to be done.

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