The uselessness of the true philosopher is the fault of the citizen, who will not invoke his guidance.
Now the crew of this ship represent the citizens and leaders of our actual cities: the steersman represents the true philosopher. He is, and must be, useless in the ship: but his uselessness is the fault of the crew and not his own. It is not for the true steersman to entreat permission from the seamen, that they will allow him to command; nor for the wise man to solicit employment at the doors of the rich. It is for the sick man, whether he be poor or rich, to ask for the aid of the physician; and for every one who needs to be commanded, to invoke the authority of the person qualified to command. No man really qualified will submit to ask command as a favour.[158]
[158] Plato, Republic, vi. p. 489 B. τῆς μέντοι ἀχρηστίας τοὺς μὴ χρωμένους κέλευε αἰτιᾶσθαι, ἀλλὰ μὴ τοὺς ἐπιεικεῖς. Οὐ γὰρ ἔχει φύσιν κυβερνήτην ναυτῶν δεῖσθαι ἄρχεσθαι ὑφ’ αὑτοῦ, &c.
Thus, Adeimantus (continues Sokrates), I have dealt with the first part of your remark, that the true philosopher is an useless man in cities as now constituted: I have shown you this is not his fault — that it could not be otherwise, — and that a man even of the highest aptitude, cannot enjoy reputation among those whose turn of mind is altogether at variance with his own.[159]
[159] Plato, Republic, vi. p. 489 D. ἔκ τε τοίνυν τούτων καὶ ἐν τούτοις οὐ ῥᾴδιον εὐδοκιμεῖν τὸ βέλτιστον ἐπιτήδευμα ὑπὸ τῶν τἀναντία ἐπιτηδευόντων.
I shall now deal with your second observation — That while even the best philosophers are useless, the majority of those who cultivate philosophy are worthless men, who bring upon her merited discredit. I admit that this also is correct; but I shall prove that philosophy is not to be blamed for it.[160]
[160] Plato, Republic, vi. p. 489 E. ὅτι οὐδὲ τούτου φιλοσοφία αἰτία, πειραθῶμεν δεῖξαι.
The great qualities required to form a philosopher, become sources of perversion, under a misguiding public opinion.
You will remember the great combination of excellent dispositions, intellectual as well as moral, which I laid down as indispensable to form the fundamental character of the true philosopher. Such a combination is always rare. Even under the best circumstances philosophers must be very few. But these few stand exposed, in our existing cities, to such powerful causes of corruption, that they are prevented from reaching maturity, except by some happy accident. First, each one of those very qualities, which, when combined, constitute the true philosopher, — serves as a cause of corruption, if it exists by itself and apart from the rest. Next, what are called good things, or external advantages, act in the same manner — such as beauty, strength, wealth, powerful connections, &c. Again, the stronger a man’s natural aptitudes and the greater his external advantages, — the better will he become under favourable circumstances, the worse will he become, if circumstances are unfavourable. Heinous iniquity always springs from a powerful nature perverted by bad training: not from a feeble nature, which will produce no great effects either for good or evil. Thus the eminent predispositions, — which, if properly improved, would raise a man to the highest rank in virtue, — will, if planted in an unfavourable soil, produce a master-mind in deeds of iniquity, unless counteracted by some providential interposition.
Mistake of supposing that such perversion arises from the Sophists. Irresistible effect of the public opinion generally, in tempting or forcing a dissenter into orthodoxy.