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Plato: Republic · 18 of 18 · tr. Benjamin Jowett

Section 1r

There you are right, he said, since we have made them to share in all things like the men. Well, I said, and you would agree (would you not?) that what has been said about the State and the government is not a mere dream, and although difficult not impossible, but only possible in the way which has been supposed; that is to say, when the true philosopher kings are born in a State, one or more of them, despising the honours of this present world which they deem mean and worthless, esteeming above all things right and the honour that springs from right, and regarding justice as the greatest and most necessary of all things, whose ministers they are, and whose principles will be exalted by them when they set in order their own city? How will they proceed? They will begin by sending out into the country all the inhabitants of the city who are more than ten years old, and will take possession of their children, who will be unaffected by the habits of their parents; these they will train in their own habits and laws, I mean in the laws which we have given them: and in this way the State and constitution of which we were speaking will soonest and most easily attain happiness, and the nation which has such a constitution will gain most. Yes, that will be the best way. And I think, Socrates, that you have very well described how, if ever, such a constitution might come into being. Enough then of the perfect State, and of the man who bears its image-- there is no difficulty in seeing how we shall describe him. There is no difficulty, he replied; and I agree with you in thinking that nothing more need be said.
Themes
Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

The passage explicitly links justice with right thought and action, stating that ministers will exalt principles when they set in order their city.

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Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

The text describes a State where citizens are trained to live under shared laws and habits, reflecting active communal care.

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Microcosm Macrocosmcosmology

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The passage explicitly states that there is no difficulty in seeing how we shall describe the man who bears the image of the State.

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Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

The text describes philosopher kings who despise the honours of this present world which they deem mean and worthless.

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Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The ideal ruler is described as one who esteems right and justice above all things, indicating a deep internal alignment with truth.

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Related passages · 2 parallels
gnosticism|Pistis Sophia|Document SECOND‹
Now therefore not only ye will reign with me, but every man who will receive the Mystery of the Ineffable, they will become ruling with me in my kingdom, and I am them, and they are I: but my throne will become more excellent than they, bec…”
Both passages discuss the concept of ruling and the qualities of those who will rule. In Plato's Republic, the philosopher kings are described as those who despise worldly honors and esteem justice above all else. Similarly, in the second passage, those who receive the Mystery of the Ineffable are said to become rulers in the kingdom, sharing in the divine nature and knowledge. Both texts emphasize the importance of certain qualities and knowledge for those who will govern.
greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 7)
And although the same employment is common both to the ruler, and those who are ruled; yet the latter, if destitute of a leader, could no longer conspire together in one occupation; as the concord of the fingers and ` dancers, and the exped…”
Both passages discuss the idea of a higher, more enlightened class of individuals (philosopher kings in Plato, divine beings in the second passage) who guide and govern others. They emphasize the importance of these figures in maintaining order and harmony in society or the universe.