the gods, tell us; and this is confirmed by the authority of the State.

'How can we resist such arguments in favour of injustice? Add good
manners, and, as the wise tell us, we shall make the best of both worlds.
Who that is not a miserable caitiff will refrain from smiling at the
praises of justice? Even if a man knows the better part he will not be
angry with others; for he knows also that more than human virtue is needed
to save a man, and that he only praises justice who is incapable of
injustice.

'The origin of the evil is that all men from the beginning, heroes, poets,
instructors of youth, have always asserted "the temporal dispensation," the
honours and profits of justice. Had we been taught in early youth the
power of justice and injustice inherent in the soul, and unseen by any
human or divine eye, we should not have needed others to be our guardians,
but every one would have been the guardian of himself. This is what I want
you to show, Socrates;--other men use arguments which rather tend to
strengthen the position of Thrasymachus that "might is right;" but from you
I expect better things. And please, as Glaucon said, to exclude
reputation; let the just be thought unjust and the unjust just, and do you
still prove to us the superiority of justice'...

The thesis, which for the sake of argument has been maintained by Glaucon,
is the converse of that of Thrasymachus--not right is the interest of the
stronger, but right is the necessity of the weaker. Starting from the same
premises he carries the analysis of society a step further back;--might is
still right, but the might is the weakness of the many combined against the
strength of the few.

There have been theories in modern as well as in ancient times which have a