[22] Plato, Politik. pp. 290-291 B. Plato describes these men by comparing them to lions, centaurs, satyrs, wild beasts, feeble and crafty. This is not very intelligible, but I presume that it alludes to the variety of functions, and the frequent alternation of functions. I cannot think that such an obscure jest deserves Stallbaum’s compliment:— “Ceterum lepidissima hæc est istorum hominum irrisio, qui cum leonibus, Centauris, Satyris, aliisque monstris comparantur”. Plato repeats it p. 303 C.
[23] Plato, Politik. p. 291 C.
Plato does not admit the received classification of government. It does not touch the point upon which all true distinction ought to be founded — Scientific or Unscientific.
Our main object now (says the Eleate) is to distinguish this Real Cause from the subordinate Causes which are mistaken for its partners and equals:— the genuine and intelligent Governor, from those who pretend falsely to be governors, and are supposed often to be such.[24] We cannot admit the lines of distinction, which are commonly drawn between different governments, as truly logical: at least they are only subordinate to ours. Most men distinguish the government of one, or a few, or the many: government of the poor or of the rich: government according to law, or without law:— by consent, or by force. The different names current, monarchy or despotism, aristocracy, or oligarchy, &c., correspond to these definitions. But we hold that these definitions do not touch the true characteristic: which is to be found in Science, Knowledge, Intelligence, Art or scientific procedure, &c., and in nothing else. The true government of mankind is, the scientific or artistic: whether it be carried on by one, or a few, or many — whether by poor or rich, by force or consent — whether according to law, or without law.[25] This is the right and essential characteristic of genuine government:— it is government conducted according to science or art. All governments not conforming to this type are only spurious counterfeits and approaches to it, more or less defective or objectionable.[26]
[24] Plato, Politik. p. 292 D.
[25] Plato, Politik. pp. 292 C, 293 B.
[26] Plato, Politik. p. 293 E. ταύτην τότε καὶ κατὰ τοὺς τοιούτους ὅρους ἡμῖν μόνην ὀρθὴν πολιτείαν εἶναι ῥητέον, ὅσας δὲ ἄλλας λέγομεν, οὐ γνησίας οὐδ’ ὄντως οὔσας λεκτέον.
Unscientific governments are counterfeits. Government by any numerous body must be counterfeit. Government by the one scientific man is the true government.
Looking to the characteristic here suggested, the Eleate pronounces that all numerous and popular governments must be counterfeits. There can be no genuine government except by One man, or by a very small number at most. True science or art is not attainable by many persons, whether rich or poor: scarcely even by a few, and probably by One alone; since the science or art of governing men is more difficult than any other science or art.[27] But the government of this One is the only true and right government, whether he proclaims laws or governs without law, whether he employs severity or mildness — provided only he adheres to his art, and achieves its purpose, the good and improvement of the governed.[28] He is like the true physician, who cuts and burns patients, when his art commands, for the purpose of curing them. He will not be disposed to fetter himself by fixed general laws: for the variety of situations and the fluctuation of circumstances, is so perpetual, that no law can possibly fit all cases. He will recognise no other law but his art.[29] If he lays down any general formula or law, it will only be from necessity, because he cannot be always at hand to watch and direct each individual case: but he will not hesitate to depart from his own formula whenever Art enjoins it.[30] That alone is base, evil, unjust, which he with his political Science or Art declares to be so. If in any particular case he departs from his own declaration, and orders such a thing to be done — the public have no right to complain that he does injustice. No patient can complain of his physician, if the latter, acting upon the counsels of his art, disregards a therapeutic formula.[31] All the acts of the true Governor are right, whether according or contrary to law, so long as he conducts himself with Art and Intelligence — aiming exclusively to preserve the people, and to render them better instead of worse.[32]
[27] Plato, Politik. pp. 292 D-E, 297 B, 300 E.