Whereas the truth is that the State in which the rulers are most reluctant to govern is always the best and most quietly governed, and the State in which they are most eager, the worst.
Quite true, he replied.
And will our pupils, when they hear this, refuse to take their turn at the toils of State, when they are allowed to spend the greater part of their time with one another in the heavenly light?
Impossible, he answered; for they are just men, and the commands which we impose upon them are just; there can be no doubt that every one of them will take office as a stern necessity, and not after the fashion of our present rulers of State.
Yes, my friend, I said; and there lies the point.
You must contrive for your future rulers another and a better life than that of a ruler, and then you may have a well-ordered State; for only in the State which offers this, will they rule who are truly rich, not in silver and gold, but in virtue and wisdom, which are the true blessings of life.
Whereas if they go to the administration of public affairs, poor and hungering after the' own private advantage, thinking that hence they are to snatch the chief good, order there can never be; for they will be fighting about office, and the civil and domestic broils which thus arise will be the ruin of the rulers themselves and of the whole State.
Most true, he replied.
And the only life which looks down upon the life of political ambition is that of true philosophy.
Do you know of any other?
Indeed, I do not, he said.
And those who govern ought not to be lovers of the task?
For, if they are, there will be rival lovers, and they will fight.
No question.
Who then are those whom we shall compel to be guardians?
Surely they will be the men who are wisest about affairs of State, and by whom the State is best administered, and who at the same time have other honours and another and a better life than that of politics?
They are the men, and I will choose them, he replied.
And now shall we consider in what way such guardians will be produced, and how they are to be brought from darkness to light,--as some are said to have ascended from the world below to the gods?
By all means, he replied.
The process, I said, is not the turning over of an oyster-shell, but the turning round of a soul passing from a day which is little better than night to the true day of being, that is, the ascent from below, which we affirm to be true philosophy?
Quite so.
And should we not enquire what sort of knowledge has the power of effecting such a change?
Certainly.
What sort of knowledge is there which would draw the soul from becoming to being?
And another consideration has just occurred to me: You will remember that our young men are to be warrior athletes Yes, that was said.
Then this new kind of knowledge must have an additional quality?
What quality?
Usefulness in war.
Yes, if possible.
There were two parts in our former scheme of education, were there not?
Just so.
There was gymnastic which presided over the growth and decay of the body, and may therefore be regarded as having to do with generation and corruption?
True.
Then that is not the knowledge which we are seeking to discover?
No.
But what do you say of music, which also entered to a certain extent into our former scheme?
Music, he said, as you will remember, was the counterpart of gymnastic, and trained the guardians by the influences of habit, by harmony making them harmonious, by rhythm rhythmical, but not giving them science; and the words, whether fabulous or possibly true, had kindred elements of rhythm and harmony in them.
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The passage repeatedly references the 'heavenly light' as a state of being superior to political ambition and darkness. [quarantine-w3: divine_light x platonism — see rellm data/quarantine/dossiers.jsonl]
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
The text defines the 'true blessings' of life as virtue and wisdom, implying that material wealth is a lack or deficiency compared to these.
Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force.
The ascent from darkness to light is framed as a movement toward the divine realm through philosophical knowledge.