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0. THE INTRODUCTION (continued)
Plato is most true to the character of his master when he describes him as "not of this world." And with this representation of him the ideal State and the other paradoxes of the Republic are quite in accordance, though they can not be shown to have been speculations of Socrates. To him, as to other great teachers both philosophical and religious, when they looked upward, the world seemed to be the embodiment of error and evil. The common sense of mankind has revolted against this view, or has only partially admitted it. And even in Socrates himself the sterner judgment of the multitude at times passes into a sort of ironical pity or love. Men in general are incapable of philosophy, and are therefore at enmity with the philosopher; but their misunderstanding of him is unavoidable: for they have never seen him as he truly is in his own image; they are only acquainted with artificial systems possessing no native force of truth--words which admit of many applications. Their leaders have nothing to measure with, and are therefore ignorant of their own stature. But they are to be pitied or laughed at, not to be quarrelled with; they mean well with their nostrums, if they could only learn that they are cutting off a Hydra's head. This moderation towards those who are in error is one of the most characteristic features of Socrates in the Republic. In all the different representations of Socrates, whether of Xenophon or Plato, and the differences of the earlier or later Dialogues, he always retains the character of the unwearied and disinterested seeker after truth, without which he would have ceased to be Socrates.
Leaving the characters we may now analyze the contents of the Republic, and then proceed to consider (1) The general aspects of this Hellenic ideal of the State, (2) The modern lights in which the thoughts of Plato may be read.
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