Who can be at enmity with one who loves them, who that is himself gentle and free from envy will be jealous of one in whom there is no jealousy?
Nay, let me answer for you, that in a few this harsh temper may be found but not in the majority of mankind.
I quite agree with you, he said.
And do you not also think, as I do, that the harsh feeling which the many entertain towards philosophy originates in the pretenders, who rush in uninvited, and are always abusing them, and finding fault with them, who make persons instead of things the theme of their conversation?
and nothing can be more unbecoming in philosophers than this.
It is most unbecoming.
For he, Adeimantus, whose mind is fixed upon true being, has surely no time to look down upon the affairs of earth, or to be filled with malice and envy, contending against men; his eye is ever directed towards things fixed and immutable, which he sees neither injuring nor injured by one another, but all in order moving according to reason; these he imitates, and to these he will, as far as he can, conform himself.

Can a man help imitating that with which he holds reverential converse?
Impossible.
And the philosopher holding converse with the divine order, becomes orderly and divine, as far as the nature of man allows; but like every one else, he will suffer from detraction.
Of course.
And if a necessity be laid upon him of fashioning, not only himself, but human nature generally, whether in States or individuals, into that which he beholds elsewhere, will he, think you, be an unskilful artificer of justice, temperance, and every civil virtue?
Anything but unskilful.
And if the world perceives that what we are saying about him is the truth, will they be angry with philosophy?
Will they disbelieve us, when we tell them that no State can be happy which is not designed by artists who imitate the heavenly pattern?
They will not be angry if they understand, he said.

But how will they draw out the plan of which you are speaking?
They will begin by taking the State and the manners of men, from which, as from a tablet, they will rub out the picture, and leave a clean surface.

This is no easy task.

But whether easy or not, herein will lie the difference between them and every other legislator,--they will have nothing to do either with individual or State, and will inscribe no laws, until they have either found, or themselves made, a clean surface.
They will be very right, he said.
Having effected this, they will proceed to trace an outline of the constitution?
No doubt.
And when they are filling in the work, as I conceive, they will often turn their eyes upwards and downwards: I mean that they will first look at absolute justice and beauty and temperance, and again at the human copy; and will mingle and temper the various elements of life into the image of a man; and thus they will conceive according to that other image, which, when existing among men, Homer calls the form and likeness of God.
Very true, he said.
And one feature they will erase, and another they will put in, they have made the ways of men, as far as possible, agreeable to the ways of God?
Indeed, he said, in no way could they make a fairer picture.
And now, I said, are we beginning to persuade those whom you described as rushing at us with might and main, that the painter of constitutions is such an one as we are praising; at whom they were so very indignant because to his hands we committed the State; and are they growing a little calmer at what they have just heard?
Much calmer, if there is any sense in them.
Why, where can they still find any ground for objection?
Will they doubt that the philosopher is a lover of truth and being?
They would not be so unreasonable.
Or that his nature, being such as we have delineated, is akin to the highest good?
Neither can they doubt this.
But again, will they tell us that such a nature, placed under favourable circumstances, will not be perfectly good and wise if any ever was?
Or will they prefer those whom we have rejected?
Surely not.
Then will they still be angry at our saying, that, until philosophers bear rule, States and individuals will have no rest from evil, nor will this our imaginary State ever be realised?
I think that they will be less angry.
Shall we assume that they are not only less angry but quite gentle, and that they have been converted and for very shame, if for no other reason, cannot refuse to come to terms?
By all means, he said.
Then let us suppose that the reconciliation has been effected.