deemed dishonorable. Now the worst part of the punishment is that he who refuses to rule is liable to be ruled by one who is worse than himself. And the fear of this, as I conceive, induces the good to take office, not because they would, but because they cannot help—not under the idea that they are going to have any benefit or enjoyment themselves, but as a necessity, and because they are not able to commit the task of ruling to anyone who is better than themselves, or indeed as good. For there is reason to think that if a city were composed entirely of good men, then to avoid office would be as much an object of contention as to obtain office is at present; then we should have plain proof that the true ruler is not meant by nature to regard his own interest, but that of his subjects; and everyone who knew this would choose rather to receive a benefit from another than to have the trouble of conferring one. So far am I from agreeing with Thrasymachus that justice is the interest of the stronger. This latter question need not be further discussed at present; but when Thrasymachus says that the life of the unjust is more advantageous than that of the just, his new statement appears to me to be of a far more serious character. Which of us has spoken truly? And which sort of life, Glaucon, do you prefer?
I for my part deem the life of the just to be the more advantageous, he answered.
Did you hear all the advantages of the unjust which Thrasymachus was rehearsing?
Yes, I heard him, he replied, but he has not convinced me.
Then shall we try to find some way of convincing him, if we can, that he is saying what is not true?
Most certainly, he replied.
If, I said, he makes a set speech and we make another recounting all the advantages of being just, and he answers and we rejoin, there must be a numbering and measuring of the goods which are claimed on either side, and in the end we shall want judges to decide; but if we proceed in our inquiry as we lately did, by making admissions to one another, we shall unite the offices of judge and advocate in our own persons.
Very good, he said.
And which method do I understand you to prefer? I said.
That which you propose.
