seizes what may be termed the ludicrous relation of the philosopher to the
world, to whom a state of simplicity is 'a city of pigs,' who is always
prepared with a jest when the argument offers him an opportunity, and who
is ever ready to second the humour of Socrates and to appreciate the
ridiculous, whether in the connoisseurs of music, or in the lovers of
theatricals, or in the fantastic behaviour of the citizens of democracy.
His weaknesses are several times alluded to by Socrates, who, however, will
not allow him to be attacked by his brother Adeimantus. He is a soldier,
and, like Adeimantus, has been distinguished at the battle of Megara (anno
456?)...The character of Adeimantus is deeper and graver, and the
profounder objections are commonly put into his mouth. Glaucon is more
demonstrative, and generally opens the game. Adeimantus pursues the
argument further. Glaucon has more of the liveliness and quick sympathy of
youth; Adeimantus has the maturer judgment of a grown-up man of the world.
In the second book, when Glaucon insists that justice and injustice shall
be considered without regard to their consequences, Adeimantus remarks that
they are regarded by mankind in general only for the sake of their
consequences; and in a similar vein of reflection he urges at the beginning
of the fourth book that Socrates fails in making his citizens happy, and is
answered that happiness is not the first but the second thing, not the
direct aim but the indirect consequence of the good government of a State.
In the discussion about religion and mythology, Adeimantus is the
respondent, but Glaucon breaks in with a slight jest, and carries on the
conversation in a lighter tone about music and gymnastic to the end of the
book. It is Adeimantus again who volunteers the criticism of common sense
on the Socratic method of argument, and who refuses to let Socrates pass
lightly over the question of women and children. It is Adeimantus who is
the respondent in the more argumentative, as Glaucon in the lighter and
more imaginative portions of the Dialogue. For example, throughout the
greater part of the sixth book, the causes of the corruption of philosophy