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which he has no skill； people either laugh at him or are angry with
him； and his relations think that he is mad and go and admonish him；
but when honesty is in question； or some other political virtue；
even if they know that he is dishonest； yet； if the man comes publicly
forward and tells the truth about his dishonesty； then； what in the
other case was held by them to be good sense； they now deem to be
madness。 They say that all men ought to profess honesty whether they
are honest or not； and that a man is out of his mind who says anything
else。 Their notion is； that a man must have some degree of honesty；
and that if he has none at all he ought not to be in the world。
I have been showing that they are right in admitting every man as
a counsellor about this sort of virtue； as they are of opinion that
every man is a partaker of it。 And I will now endeavour to show
further that they do not conceive this virtue to be given by nature；
or to grow spontaneously； but to be a thing which may be taught； and
which comes to a man by taking pains。 No one would instruct； no one
would rebuke； or be angry with those whose calamities they suppose
to be due to nature or chance； they do not try to punish or to prevent
them from being what they are； they do but pity them。 Who is so
foolish as to chastise or instruct the ugly； or the diminutive； or the
feeble？ And for this reason。 Because he knows that good and evil of
this kind is the work of nature and of chance； whereas if a man is
wanting in those good qualities which are attained by study and
exercise and teaching； and has only the contrary evil qualities； other
men are angry with him； and punish and reprove him…of these evil
qualities one is impiety； another injustice； and they may be described
generally as the very opposite of political virtue。 In such cases
any man will be angry with another； and reprimand him；…clearly because
he thinks that by study and learning； the virtue in which the other is
deficient may be acquired。 If you will think； Socrates； of the
nature of punishment； you will see at once that in the opinion of
mankind virtue may be acquired； no one punishes the evil…doer under
the notion； or for the reason； that he has done wrong； only the
unreasonable fury of a beast acts in that manner。 But he who desires
to inflict rational punishment does not retaliate for a past wrong
which cannot be undone； he has regard to the future； and is desirous
that the man who is punished； and he who sees him punished； may be
deterred from doing wrong again。 He punishes for the sake of
prevention； thereby clearly implying that virtue is capable of being
taught。 This is the notion of all who retaliate upon others either
privately or publicly。 And the Athenians； too； your own citizens； like
other men； punish and take vengeance on all whom they regard as evil
doers； and hence； we may infer them to be of the number of those who
think that virtue may be acquired and taught。 Thus far； Socrates； I
have shown you clearly enough； if I am not mistaken； that your
countrymen are right in admitting the tinker and the cobbler to advise
about politics； and also that they deem virtue to be capable of
being taught and acquired。
There yet remains one difficulty which has been raised by you
about the sons of good men。 What is the reason why good men teach
their sons the knowledge which is gained from teachers； and make
them wise in that； but do nothing towards improving them in the
virtues which distinguish themselves？ And here； Socrates； I will leave
the apologue and resume the argument。 Please to consider： Is there
or is there not some one quality of which all the citizens must be
partakers； if there is to be a city at all？ In the answer to this
question is contained the only solution of your difficulty； there is
no other。 For if there be any such quality； and this quality or
unity is not the art of the carpenter； or the smith； or the potter；
but justice and temperance and holiness and； in a word； manly
virtue…if this is the quality of which all men must be partakers；
and which is the very condition of their learning or doing anything
else； and if he who is wanting in this； whether he be a child only
or a grown…up man or woman； must be taught and punished； until by
punishment he becomes better； and he who rebels against instruction
and punishment is either exiled or condemned to death under the idea
that he is incurable…if what I am saying be true； good men have
their sons taught other things and not this； do consider how
extraordinary their conduct would appear to be。 For we have shown that
they think virtue capable of being taught and cultivated both in
private and public； and； notwithstanding； they have their sons
taught lesser matters； ignorance of which does not involve the
punishment of death： but greater things； of which the ignorance may
cause death and exile to those who have no training or knowledge of
them…aye； and confiscation as well as death； and； in a word； may be
the ruin of families…those things； I say； they are supposed not to
teach them…not to take the utmost care that they should learn。 How
improbable is this； Socrates！
Education and admonition commence in the first years of childhood；
and last to the very end of life。 Mother and nurse and father and
tutor are vying with one another about the improvement of the child as
soon as ever he is able to understand what is being said to him： he
cannot say or do anything without their setting forth to him that this
is just and that is unjust； this is honourable； that is dishonourable；
this is holy； that is unholy； do this and abstain from that。 And if he
obeys； well and good； if not； he is straightened by threats and blows；
like a piece of bent or warped wood。 At a later stage they send him to
teachers； and enjoin them to see to his manners even more than to
his reading and music； and the teachers do as they are desired。 And
when the boy has learned his letters and is beginning to understand
what is written； as before he understood only what was spoken； they
put into his hands the works of great poets； which he reads sitting on
a bench at school； in these are contained many admonitions； and many
tales； and praises； and encomia of ancient famous men； which he is
required to learn by heart； in order that he may imitate or emulate
them and desire to become like them。 Then； again； the teachers of
the lyre take similar care that their young disciple is temperate
and gets into no mischief； and when they have taught him the use of
the lyre； they introduce him to the poems of other excellent poets；
who are the lyric poets； and these they set to music； and make their
harmonies ana rhythms quite familiar to the children's souls； in order
that they may learn to