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Heavens! my dear Glaucon, I said, how energetically you polish
them up for the decision, first one and then the other, as if they
were two statues.
I do my best, he said. And now that we know what they are like there
is no difficulty in tracing out the sort of life which awaits either
of them. This I will proceed to describe; but as you may think the
description a little too coarse, I ask you to suppose, Socrates,
that the words which follow are not mine. --Let me put them into the
mouths of the eulogists of injustice: They will tell you that the just
man who is thought unjust will be scourged, racked, bound --will
have his eyes burnt out; and, at last, after suffering every kind of
evil, he will be impaled: Then he will understand that he ought to
seem only, and not to be, just; the words of Aeschylus may be more
truly spoken of the unjust than of the just. For the unjust is
pursuing a reality; he does not live with a view to appearances --he
wants to be really unjust and not to seem only:--
His mind has a soil deep and fertile,
Out of which spring his prudent counsels.
In the first place, he is thought just, and therefore bears rule in
the city; he can marry whom he will, and give in marriage to whom he
will; also he can trade and deal where he likes, and always to his own
advantage, because he has no misgivings about injustice and at every
contest, whether in public or private, he gets the better of his
antagonists, and gains at their expense, and is rich, and out of his
gains he can benefit his friends, and harm his enemies; moreover, he
can offer sacrifices, and dedicate gifts to the gods abundantly and
magnificently, and can honour the gods or any man whom he wants to
honour in a far better style than the just, and therefore he is likely
to be dearer than they are to the gods. And thus, Socrates, gods and
men are said to unite in making the life of the unjust better than the
life of the just.
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