[
413a]
Voluntary is the departure of the false belief from one who learns better,
involuntary that of every true belief.” “The
voluntary,” he said, “I understand, but I need
instruction about the involuntary.” “How now,”
said I, “don't you agree with me in thinking that men are
unwillingly deprived of good things but willingly of evil? Or is it not an
evil to be deceived in respect of the truth and a good to possess truth? And
don't you think that to opine the things that are is to possess the
truth?” “Why, yes,” said he, “you
are right, and I agree that men are unwillingly deprived of true
opinions.
1” “And doesn't this happen to them by theft,
by the spells of sorcery or by force?” “I don't
understand now either,” he said. “I must be talking in
high tragic style,
2” I said;
[
413b]
“by those who have their opinions stolen from them I mean those
who are over-persuaded and those who forget, because in the one case time,
in the other argument strips them unawares of their beliefs. Now I presume
you understand, do you not?” “Yes.”
“Well, then, by those who are constrained or forced I mean those
whom some pain or suffering compels
3 to change their minds.”
“That too I understand and you are right.”
“And the victims of sorcery
4
[
413c]
I am sure you too would say are they who
alter their opinions under the spell of pleasure or terrified by some
fear.” “Yes,” he said: “everything
that deceives appears to cast a spell upon the mind.”
“Well then, as I was just saying, we must
look for those who are the best guardians of the indwelling conviction that
what they have to do is what they at any time believe to be best for the
state. Then we must observe them from childhood up and propose them tasks in
which one would be most likely to forget this principle or be deceived, and
he whose memory is sure
[
413d]
and who cannot
be beguiled we must accept and the other kind we must cross off from our
list. Is not that so?” “Yes.” “And
again we must subject them to toils and pains and competitions in which we
have to watch for the same traits.” “Right,”
he said. “Then,” said I, “must we not
institute a third kind of competitive test with regard to sorcery and
observe them in that? Just as men conduct colts to noises and uproar to see
if they are liable to take fright, so we must bring these lads while young
into fears
[
413e]
and again pass them into
pleasures, testing them much more carefully than men do gold in the fire, to
see if the man remains immune to such witchcraft and preserves his composure
throughout, a good guardian of himself and the culture which he has
received, maintaining the true rhythm and harmony of his being in all those
conditions, and the character that would make him most useful to himself and
to the state. And he who as boy, lad, and man endures the test