Now the free-born child should not be allowed to go without some knowledge, both through hearing and observation, of every branch also of what is called general education; yet these he should learn only incidentally, just to get a taste of them, as it were (for perfection in everything is impossible), but philosophy he should honour above all else. I can perhaps make my opinion clear by means of a figure: for example, it is a fine thing to voyage about and view many cities, but profitable to dwell
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only in the best one. And it was a clever saying of Bion, the philosopher, that, just as the suitors, not being able to approach Penelope, consorted with her maid-servants, so also do those who are not able to attain to philosophy wear themselves to a shadow over the other kinds of education which have no value. Wherefore it is necessary to make philosophy as it were the head and front of all education. For as regards the care of the body men have discovered two sciences, the medical and the gymnastic, of which the one implants health, the other sturdiness, in the body; but for the illnesses and affections of the mind philosophy alone is the remedy. For through philosophy and in company with philosophy it is possible to attain knowledge of what is honourable and what is shameful, what is just and what is unjust, what, in brief, is to be chosen and what to be avoided, how a man must bear himself in his relations with the gods, with his parents, with his elders, with the laws, with strangers, with those in authority, with friends, with women, with children, with servants; that one ought to reverence the gods, to honour one’s parents, to respect ones elders, to be obedient to the laws, to yield to those in authority, to love one’s friends, to be chaste with women, to be affectionate with children, and not to be overbearing with slaves; and, most important of all, not to be over joyful at success or overmuch distressed at misfortune, nor to be dissolute in pleasures, nor impulsive and brutish in temper. These things I regard as pre-eminent among all the advantages which accrue from philosophy. For to have a generous heart in prosperity shows a man, to excite no envy withal shows
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a disciplined nature; to rule pleasure by reason marks the wise man, and not every man can master his passion. But I regard as perfect, so far as men can be, those who are able to combine and mingle political capacity with philosophy; and I am inclined to think that these are secure in the possession of two things which are of the greatest good: a life useful to the world in their public position, and the calm and untroubled life in their pursuit of philosophy. For there are three forms of life, of which the first is the practical life, the second the contemplative life, and the third the life of enjoyment. The last, which is dissolute and enslaved to pleasure, is bestial and mean, but the contemplative life, which falls short in practice, is not useful, while the practical life which has no portion in philosophy, is without culture or taste. One must try, then, as well as one can, both to take part in public life, and to lay hold of philosophy so far as the opportunity is granted. Such was the life of Pericles as a public man, such was Archytas of Tarentum, such was Dion of Syracuse, such was Epaminondas of Thebes, of whom the next to the last was the associate of Plato.
In regard to education I do not know why it is necessary to take the time to say more; but in addition to the foregoing, it is useful, or rather it is necessary, not to be indifferent about acquiring the works of earlier writers, but to make a collection of these, like a set of tools in farming. For the corresponding tool of education is the use of books, and by their means it has come to pass that we are able to study knowledge at its source.