Republic
Plato (428–347 BC)
Plato's Republic in the Greek text edited by John Burnet, with Paul Shorey's English translation.
Book 1
Section 327
Section 328
Section 329
Section 330
Section 331
Section 332
Section 333
Section 334
Section 335
Section 336
Section 337
Section 338
Section 339
Section 340
Section 341
Section 342
Section 343
Section 344
Section 345
Section 346
Section 347
Section 348
Section 349
Section 350
Section 351
Section 352
Section 353
Section 354
Book 2
Section 357
Section 358
Section 359
Section 360
Section 361
Section 362
Section 363
Section 364
Section 365
Section 366
Section 367
Section 368
Section 369
Section 370
Section 371
Section 372
Section 373
Section 374
Section 375
Section 376
Section 377
Section 378
Section 379
Section 380
Section 381
Section 382
Section 383
Book 3
Section 386
Section 387
Section 388
Section 389
Section 390
Section 391
Section 392
Section 393
Section 394
Section 395
Section 396
Section 397
Section 398
Section 399
Section 400
Section 401
Section 402
Section 403
Section 404
Section 405
Section 406
Section 407
Section 408
Section 409
Section 410
Section 411
Section 412
Section 413
Section 414
Section 415
Section 416
Section 417
Book 4
Section 419
Section 420
Section 421
Section 422
Section 423
Section 424
Section 425
Section 426
Section 427
Section 428
Section 429
Section 430
Section 431
Section 432
Section 433
Section 434
Section 435
Section 436
Section 437
Section 438
Section 439
Section 440
Section 441
Section 442
Section 443
Section 444
Section 445
Book 5
Section 449
Section 450
Section 451
Section 452
If, then, we are to use the women for the same things as the men, we must also teach them the same things. Yes. Now music together with gymnastic was the training we gave the men. Yes. Then we must assign these two arts to the women also and the offices of war and employ them in the same way. It would seem likely from what you say, he replied. Perhaps, then, said I, the contrast with present custom would make much in our proposals look ridiculous if our words are to be realized in fact. Yes, indeed, he said. What then, said I, is the funniest thing you note in them? Is it not obviously the women exercising unclad in the palestra together with the men, not only the young, but even the older, like old men in gymnasiums, when, though wrinkled and unpleasant to look at, they still persist in exercising? Yes, on my word, he replied, it would seem ridiculous under present conditions. Then, said I, since we have set out to speak our minds, we must not fear all the jibes with which the wits would greet so great a revolution, and the sort of things they would say about gymnastics and culture, and most of all about the bearing of arms and the bestriding of horses. You’re right, he said. But since we have begun we must go forward to the rough part of our law, after begging these fellows not to mind their own business but to be serious, and reminding them that it is not long since the Greeks thought it disgraceful and ridiculous, as most of the barbarians do now, for men to be seen naked. And when the practice of athletics began, first with the Cretans and then with the Lacedaemonians, it was open to the wits of that time to make fun of these practices, don’t you think so? I do. But when, I take it, experience showed that it is better to strip than to veil all things of this sort, then the laughter of the eyes faded away before that which reason revealed to be best, and this made it plain that he talks idly who deems anything else ridiculous but evil, and who tries to raise a laugh by looking to any other pattern of absurdity than that of folly and wrong or sets up any other standard of the beautiful as a mark for his seriousness than the good. Most assuredly, said he.