Plato : POLITEIA Persons of the dialogue: Socrates - Glaucon - Polemarchus  - Adeimantus - Cephalus - Thrasymachus - Cleitophon Translated by Benjamin Jowett - 68 Pages (Part 5) - Greek fonts Search Plato's works / Plato Anthology / The Greek Word Library = Note by Elpenor

POLITEIA part 5 of 5

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Part 5 Page 61

And thus, I said, we have fulfilled the conditions of the argument; we have not introduced the rewards and glories of justice, which, as you were saying, are to be found in Homer and Hesiod; but justice in her own nature has been shown to be best for the soul in her own nature. Let a man do what is just, whether he have the ring of Gyges or not, and even if in addition to the ring of Gyges he put on the helmet of Hades.

Very true.

And now, Glaucon, there will be no harm in further enumerating how many and how great are the rewards which justice and the other virtues procure to the soul from gods and men, both in life and after death.

Certainly not, he said.

Will you repay me, then, what you borrowed in the argument?

What did I borrow?

The assumption that the just man should appear unjust and the unjust just: for you were of opinion that even if the true state of the case could not possibly escape the eyes of gods and men, still this admission ought to be made for the sake of the argument, in order that pure justice might be weighed against pure injustice. Do you remember?

I should be much to blame if I had forgotten.

Then, as the cause is decided, I demand on behalf of justice that the estimation in which she is held by gods and men and which we acknowledge to be her due should now be restored to her by us; since she has been shown to confer reality, and not to deceive those who truly possess her, let what has been taken from her be given back, that so she may win that palm of appearance which is hers also, and which she gives to her own.

The demand, he said, is just.

In the first place, I said —and this is the first thing which you will have to give back —the nature both of the just and unjust is truly known to the gods.

Granted.

And if they are both known to them, one must be the friend and the other the enemy of the gods, as we admitted from the beginning?

True.

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