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alike in political and private rule. Why, do you think that the rulers and holders of office in our cities—the true rulersSee on 343 B, Aristotle Eth. Nic. 1102 a 8. The new point that good rulers are reluctant to take office is discussed to 347 E, and recalled later, 520 D. See Newman, l.c. pp. 244-245, Dio Cass. xxxvi. 27. 1.—willingly hold office and rule?” “I don't think,” he said, “I know right well they do.”“But what of other forms of rule, Thrasymachus? Do you not perceive that no one chooses of his own will to hold the office of rule, but they demand pay, which implies that not to them will benefit accrue from their holding office but to those
and generation and their kind, or whether it is with the entire soulThe questions debated by psychologists from Aristotle (Eth. Nic. 1102 a 31) to the present day is still a matter of rhetoric, poetry, and point of view rather than of strict science. For some purposes we must treat the “faculties” of the mind as distinct entities, for others we must revert to the essential unity of the soul. Cf. Arnold's “Lines on Butler's Sermons” and my remarks in The Assault on Humanism. Plato himself is well aware of this, and in different dialogues emphasizes the aspect that suits his purpose. There is no contradiction between this passage and Phaedo 68 C, 82 C, and Republic x.