izens to do their duty, and then under favourable circumstances,
that is to say, in a well-ordered State, their happiness is assured.
That he was far from excluding the modern principle of utility in
politics is sufficiently evident from other passages; in which 'the most
beneficial is affirmed to be the most honourable', and also 'the most
sacred'.

We may note

(1) The manner in which the objection of Adeimantus here, is designed to
draw out and deepen the argument of Socrates.

(2) The conception of a whole as lying at the foundation both of
politics and of art, in the latter supplying the only principle of
criticism, which, under the various names of harmony, symmetry, measure,
proportion, unity, the Greek seems to have applied to works of art.

(3) The requirement that the State should be limited in size, after the
traditional model of a Greek state; as in the Politics of Aristotle, the
fact that the cities of Hellas were small is converted into a principle.

(4) The humorous pictures of the lean dogs and the fatted sheep, of
the light active boxer upsetting two stout gentlemen at least, of the
'charming' patients who are always making themselves worse; or again,
the playful assumption that there is no State but our own; or the grave
irony with which the statesman is excused who believes that he is six
feet high because he is told so, and having nothing to measure with
is to be pardoned for his ignorance--he is too amusing for us to be
seriously angry with him.

(5) The light and superficial manner in which religion is passed over
when provision has been made for two great principles,--first, that
religion shall be based on the highest conception of the gods, secondly,
that the true national or Hellenic type shall be maintained...

Socrates proceeds: But where amid all this is justice? Son of Ariston,
tell me where. Light a candle and search the city, and get your brother
and the rest of our friends to help in seeking for her. 'That won't do,'
replied Glaucon, 'you yourself promised to make the search and talked
about the impiety of deserting justice.' Well, I said, I will lead the
way, but do you follow. My notion is, that our State being perfect will
contain all the four virtues--wisdom, courage, temperance, justice. If
we eliminate the three first, the unknown remainder will be justice.

First then, of wisdom: the State which we have called into being will be
wise because politic. And policy is one among