The Republic. Plato
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You think that justice may be of use in peace as well as in war?
Yes.
Like husbandry for the acquisition of corn?
Yes.
Or like shoemaking for the acquisition of shoes—that is what you mean?
Yes.
And what similar use or power of acquisition has justice in time of peace?
In contracts, Socrates, justice is of use.
And by contracts you mean partnerships?
Exactly.
But is the just man or the skilful player a more useful and better partner at a game of draughts?
The skilful player.
And in the laying of bricks and stones is the just man a more useful or better partner than the builder?
Quite the reverse.
Then in what sort of partnership is the just man a better partner than the harp-player, as in playing the harp the harp-player is certainly a better partner than the just man?
In a money partnership.
Yes, Polemarchus, but surely not in the use of money; for you do not want a just man to be your counsellor the purchase or sale of a horse; a man who is knowing about horses would be better for that, would he not?
Certainly.
And when you want to buy a ship, the shipwright or the pilot would be better?
True.
Then what is that joint use of silver or gold in which the just man is to be preferred?
When you want a deposit to be kept safely.
You mean when money is not wanted, but allowed to lie?
Precisely.
That is to say, justice is useful when money is useless?
That is the inference.
And when you want to keep a pruning-hook safe, then justice is useful to the individual and to the state; but when you want to use it, then the art of the vine-dresser?
Clearly.
And when you want to keep a shield or a lyre, and not to use them, you would say that justice is useful; but when you want to use them, then the art of the soldier or of the musician?
Certainly.
And so of all the other things;—justice is useful when they are useless, and useless when they are useful?
That is the inference.
Then justice is not good for much. But let us consider this further point: Is not he who can best strike a blow in a boxing match or in any kind of fighting best able to ward off a blow?
Certainly.
And he who is most skilful in preventing or escaping from a disease is best able to create one?
True.
And he is the best guard of a camp who is best able to steal a march upon the enemy?
Certainly.
Then he who is a good keeper of anything is also a good thief?
That, I suppose, is to be inferred.
Then if the just man is good at keeping money, he is good at stealing it.
That is implied in the argument.
Then after all the just man has turned out to be a thief. And this is a lesson which I suspect you must have learnt out of Homer; for he, speaking of Autolycus, the maternal grandfather of Odysseus, who is a favourite of his, affirms that
He was excellent above all men in theft and perjury.
And so, you and Homer and Simonides are agreed that justice is an art of theft; to be practised however 'for the good of friends and for the harm of enemies,'—that was what you were saying?
No, certainly not that, though I do not now know what I did say; but I still stand by the latter words.
Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming?
Surely, he said, a man may be expected to love those whom he thinks good, and to hate those whom he thinks evil.
Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely?
That is true.
Then to them the good will be enemies and the evil will be their friends? True.
And in that case they will be right in doing good to the evil and evil to the good?
Clearly.
But the good are just and would not do an injustice?
True.
Then according to your argument it is just to injure those who do no wrong?
Nay, Socrates; the doctrine is immoral.
Then I suppose that we ought to do good to the just and harm to the unjust?
I like that better.
But see the consequence:—Many a man who is ignorant of human nature has friends who are bad friends, and in that case he ought to do harm to them; and he has good enemies whom he ought to benefit; but, if so, we shall be saying the very opposite of that which we affirmed to be the meaning of Simonides.
Very true, he said: and I think that we had better correct an error into which we seem to have fallen in the use of the words 'friend' and 'enemy.'
What was the error, Polemarchus? I asked.
We assumed that he is a friend who seems to be or who is thought good.
And how is the error to be corrected?
We should rather say that he is a friend who is, as well as seems, good; and that he who seems only, and is not good, only seems to be and is not a friend; and of an enemy the same may be said.
You would argue that the good are our friends and the bad our enemies?
Yes.
And instead of saying simply as we did at first, that it is just to do good to our friends and harm to our enemies, we should further say: It is just to do good to our friends when they are good and harm to our enemies when they are evil?
Yes, that appears to me to be the truth.
But ought the just to injure any one at all?
Undoubtedly he ought to injure those who are both wicked and his enemies.
When horses are injured, are they improved or deteriorated?
The latter.
Deteriorated, that is to say, in the good qualities of horses, not of dogs?
Yes, of horses.
And dogs are deteriorated in the good qualities of dogs, and not of horses?
Of course.
And will not men who are injured be deteriorated in that which is the proper virtue of man?
Certainly.
And that human virtue is justice?
To be sure.
Then men who are injured are of necessity made unjust?
That is the result.
But can the musician by his art make men unmusical?
Certainly not.
Or the horseman by his art make them bad horsemen?
Impossible.