Str. In like manner, the royal science appears to me to be the mistress of all lawful EDUCATORS and instructors, and having this queenly power, will not permit them to train men in what will produce characters unsuited to the political constitution which she desires to create, but only in what will produce such as are suitable. Those which have no share of manliness and temperance, or any other virtuous inclination, and, from the necessity of an evil nature, are violently carried away to godlessness and insolence and injustice, she gets rid of by death and exile, and punishes them with the greatest of disgraces. STATESMAN
Such is the manner in which diseases of the body arise ; the disorders of the soul, which depend upon the body, originate as follows. We must acknowledge disease of the mind to be a want of intelligence ; and of this there are two kinds ; to wit, madness and ignorance. In whatever state a man experiences either of them, that state may be called disease ; and excessive pains and pleasures are justly to be regarded as the greatest diseases to which the soul is liable. For a man who is in great joy or in great pain, in his unseasonable eagerness to attain the one and to avoid the other, is not able to see or to hear anything rightly ; but he is mad, and is at the time utterly incapable of any participation in reason. He who has the seed about the spinal marrow too plentiful and overflowing, like a tree overladen with fruit, has many throes, and also obtains many pleasures in his desires and their offspring, and is for the most part of his life deranged, because his pleasures and pains are so very great ; his soul is rendered foolish and disordered by his body ; yet he is regarded not as one diseased, but as one who is voluntarily bad, which is a mistake. The truth is that the intemperance of love is a disease of the soul due chiefly to the moisture and fluidity which is produced in one of the elements by the loose consistency of the bones. And in general, all that which is termed the incontinence of pleasure and is deemed a reproach under the idea that the wicked voluntarily do wrong is not justly a matter for reproach. For no man is voluntarily bad ; but the bad become bad by reason of an ill disposition of the body and bad education, things which are hateful to every man and happen to him against his will. And in the case of pain too in like manner the soul suffers much evil from the body. For where the acid and briny phlegm and other bitter and bilious humours wander about in the body, and find no exit or escape, but are pent up within and mingle their own vapours with the motions of the soul, and are blended, with them, they produce all sorts of diseases, more or fewer, and in every degree of intensity ; and being carried to the three places of the soul, whichever they may severally assail, they create infinite varieties of ill-temper and melancholy, of rashness and cowardice, and also of forgetfulness and stupidity. Further, when to this evil constitution of body evil forms of government are added and evil discourses are uttered in private as well as in public, and no sort of instruction is given in youth to cure these evils, then all of us who are bad become bad from two causes which are entirely beyond our control. In such cases the planters are to blame rather than the plants, the EDUCATORS rather than the educated. But however that may be, we should endeavour as far as we can by education, and studies, and learning, to avoid vice and attain virtue ; this, however, is part of another subject. TIMAEUS
The gentle force of attainder, or confiscation, or death, which, as you are aware, these new Sophists and EDUCATORS, who are the public, apply when their words are powerless. THE REPUBLIC BOOK VI