Parable of the Ship (Republic 6.487–6.491a)
Socrates is relating an earlier exchange between himself and Adeimantus, the brother of Plato and Glaucon. Despite the surface allusion to state politics Plato plainly means to describe conditions of the human soul.
Source: Jowett, Benjamin. The Dialogues of Plato in Five Volumes. 3rd ed. Oxford University, 1892. Vol. 3, pp. 184–189.
You ask a question, I said, to which a reply can only be given in a parable.
The parable of the ship
Yes, Socrates; and that is a way of speaking to which you are not at all accustomed, I suppose.
I perceive, I said, that you are vastly amused at having plunged me into such a hopeless discussion; but now hear
Why is philosophy in such evil repute?
Of course, said Adeimantus.
Then you will hardly need, I said, to hear the interpretation of the figure, which describes the true philosopher in his relation to the State; for you understand already.
Then suppose you now take this parable to the gentleman who is surprised at finding that philosophers have no honour in their cities; explain it to him and try to convince him that their having honour would be far more extraordinary.
Say to him, that, in deeming the best votaries of philosophy to be useless to the rest of the world, he is right; but also tell him to attribute their uselessness to the fault of those who will not use them, and not to themselves. The pilot should not humbly beg the sailors to be commanded by him—that is not the order of nature; neither are 'the wise to go to the doors of the rich'—the ingenious author of this saying told a lie—but the truth is, that, when a man is ill, whether he be rich or poor, to the physician he must go, and he who wants to be governed, to him who is able to govern. The ruler who is good for anything ought not to beg his subjects to be ruled by him; although the present governors of mankind are of a different stamp; they may be justly compared to the mutinous sailors, and the true helmsmen to those who are called by them good-for-nothings and stargazers.
Precisely so, he said.
For these reasons, and among men like these, philosophy, the noblest pursuit of all, is not likely to be much esteemed by those of the opposite faction; not that the greatest and most lasting injury is done to her by her opponents, but by her own professing followers, the same of whom you suppose the accuser to say, that the greater number of them are arrant rogues, and the best are useless; in which opinion I agreed.
And the reason why the good are useless has now been explained?
Then shall we proceed to show that the corruption of the majority is also unavoidable, and that this is not to be laid to the charge of philosophy any more than the other?
By all means.
The noble nature of the philosopher
And let us ask and answer in turn, first going back to the
Yes, that was said.
Well, and is not this one quality, to mention no others, greatly at variance with present notions of him?
Certainly, he said.
And have we not a right to say in his defence, that the true lover of knowledge is always striving after being—that is his nature; he will not rest in the multiplicity of individuals which is an appearance only, but will go on—the keen edge will not be blunted, nor the force of his desire abate until he have attained the knowledge of the true nature of every essence by a sympathetic and kindred power in the soul, and by that power drawing near and mingling and becoming incorporate with very being, having begotten mind and truth, he will have knowledge and will live and grow truly, and then, and not till then, will he cease from his travail.
Nothing, he said, can be more just than such a description of him.
And will the love of a lie be any part of a philosopher's nature? Will he not utterly hate a lie?
And when truth is the captain, we cannot suspect any evil of the band which he leads?
Why do so few attain to this perfection?
Justice and health of mind will be of the company, and temperance will follow after?
True, he replied.
Neither is there any reason why I should again set in array the philosopher's virtues, as you will doubtless remember that courage, magnificence, apprehension, memory, were his natural gifts. And you objected that, although no one could deny what I then said, still, if you leave words and look at facts, the persons who are thus described are some of them manifestly useless, and the greater number utterly depraved; we were then led to enquire into the grounds of these accusations, and have now arrived at the point of asking why are the majority bad, which question of necessity brought us back to the examination and definition of the true philosopher.
'Corruptio optimi pessima'
And we have next to consider the corruptions of the philosophic nature, why so many are spoiled and so few escape spoiling—I am speaking of those who were said to be useless but not wicked—and, when we have done with them,
Psychology, Religion and Philosophy |