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statesman   


Y. Soc. True.
Str. And the art of management which is assigned to man would
again have to be subdivided.
Y. Soc. On what principle?
Str. On the principle of voluntary and compulsory.
Y. Soc. Why?
Str. Because, if I am not mistaken, there has been an error here;
for our simplicity led us to rank king and tyrant together, whereas
they are utterly distinct, like their modes of government.
Y. Soc. True.
Str. Then, now, as I said, let us make the correction and divide
human care into two parts, on the principle of voluntary and
compulsory.
Y. Soc. Certainly.
Str. And if we call the management of violent rulers tyranny, and
the voluntary management of herds of voluntary bipeds
politics, may we
not further assert that he who has this latter art of management is
the true king and statesman?
Y. Soc. I think, Stranger, that we have now completed the
account of
the Statesman.
Str. Would that we had Socrates, but I have to satisfy myself as
well as you; and in my judgment the figure of the king is not yet
perfected; like statuaries who, in their too great haste, having
overdone the several parts of their work, lose time in cutting them
down, so too we, partly out of haste, partly out of haste, partly
out of a magnanimous desire to expose our former error, and also
because we imagined that a king required grand illustrations, have
taken up a marvellous lump of fable, and have been obliged
to use more
than was necessary. This made us discourse at large, and,
nevertheless, the story never came to an end. And our
discussion might
be compared to a picture of some living being which had been fairly
drawn in outline, but had not yet attained the life and clearness
which is given by the blending of colours. Now to intelligent
persons a living being had better be delineated by language and
discourse than by any painting or work of art: to the duller sort by
works of art.
Y. Soc. Very true; but what is the imperfection which
still remains?
I wish that you would tell me.
Str. The higher ideas, my dear friend, can hardly be set forth
except through the medium of examples; every man seems to know all
things in a dreamy sort of way, and then again to wake up and to
know nothing.
Y. Soc. What do you mean?
Str. I fear that I have been unfortunate in raising a
question about
our experience of knowledge.
Y. Soc. Why so?
Str. Why, because my "example" requires the assistance of another
example.
Y. Soc. Proceed; you need not fear that I shall tire.
Str. I will proceed, finding, as I do, such a ready
listener in you:
when children are beginning to know their letters-
Y. Soc. What are you going to say?
Str. That they distinguish the several letters well enough in very
short and easy syllables, and are able to tell them correctly.
Y. Soc. Certainly.
Str. Whereas in other syllables they do not recognize them, and
think and speak falsely of them.

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