Then you must also have acknowledged justice not to be for the interest of the stronger, when the rulers unintentionally command things to be done which are to their own injury. For if, as you say, justice is the obedience which the subject renders to their commands, in that case, O wisest of men, is there any escape from the conclusion that the weaker are commanded to do, not what is for the interest, but what is for the injury of the stronger?
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But there is no need of any witness, said Polemarchus, for Thrasymachus himself acknowledges that rulers may sometimes command what is not for their own interest, and that for subjects to obey them is justice.
How easy a thing is it for a man to put off from him all turbulent adventitious imaginations, and presently to be in perfect rest and tranquillity!
But you have, Socrates, said Glaucon: and you, Thrasymachus, need be under no anxiety about money, for we will all make a contribution for Socrates.
[The form of this paragraph reminds us that Sun Tzŭ’s treatise was composed expressly for the benefit of his patron Ho Lu, king of the Wu State.]
Now I understand you, I said; and whether you are right or not I will try to discover. But let me remark, that in defining justice you have yourself used the word ‘interest’ which you forbade me to use. It is true, however, that in your definition the words ‘of the stronger’ are added.
For Thou art All! Yea, Thou! Ah! if in anger now Thou shouldst remember I did think Thee Friend, Speaking with easy speech, As men use each to each; Did call Thee "Krishna," "Prince," nor comprehend
But surely, Thrasymachus, the arts are the superiors and rulers of their own subjects?
Of Fronto, to how much envy and fraud and hypocrisy the state of a tyrannous king is subject unto, and how they who are commonly called εὐπατρίδαι, i.e. nobly born, are in some sort incapable, or void of natural affection.
Listen, then, he said; I proclaim that justice is nothing else than the interest of the stronger. And now why do you not praise me? But of course you won’t.
[Li Ch’uan adds the comment: "It is like tying together the legs of a thoroughbred, so that it is unable to gallop." One would naturally think of "the ruler" in this passage as being at home, and trying to direct the movements of his army from a distance. But the commentators understand just the reverse, and quote the saying of T’ai Kung: "A kingdom should not be governed from without, and army should not be directed from within." Of course it is true that, during an engagement, or when in close touch with the enemy, the general should not be in the thick of his own troops, but a little distance apart. Otherwise, he will be liable to misjudge the position as a whole, and give wrong orders.]
[“The Aruspices discern many things, the Augurs foresee many things, many things are announced by oracles, many by vaticinations, many by dreams, many by portents.”--Cicero, De Natura Deor., ii. 65.]
Essays of Montaigne (Book I)
by Michel de Montaigne (tr. Charles Cotton) (1580)
40 chapters, public domain.
Yet they are not contained, Those visible things! Receive and strive to embrace The mystery majestical! My Being-- Creating all, sustaining all--still dwells Outside of all!
Whatever rules you have adopted, abide by them as laws, and as if you would be impious to transgress them; and do not regard what anyone says of you, for this, after all, is no concern of yours. How long, then, will you delay to demand of yourself the noblest improvements, and in no instance to transgress the judgments of reason? You have received the philosophic principles with which you ought to be conversant; and you have been conversant with them. For what other master, then, do you wait as an excuse for this delay in self-reformation? You are no longer a boy but a grown man. If, therefore, you will be negligent and slothful, and always add procrastination to procrastination, purpose to purpose, and fix day after day in which you will attend to yourself, you will insensibly continue to accomplish nothing and, living and dying, remain of vulgar mind. This instant, then, think yourself worthy of living as a man grown up and a proficient. Let whatever appears to be the best be to you an inviolable law. And if any instance of pain or pleasure, glory or disgrace, be set before you, remember that now is the combat, now the Olympiad comes on, nor can it be put off; and that by one failure and defeat honor may be lost or—won. Thus Socrates became perfect, improving himself by everything, following reason alone. And though you are not yet a Socrates, you ought, however, to live as one seeking to be a Socrates.
Who? awful Deity! I bow myself to Thee, Namostu Te, Devavara! Prasid![FN#23] O Mightiest Lord! rehearse Why hast Thou face so fierce? Whence doth this aspect horrible proceed?
But, sore amazed, Thrilled, o'erfilled, dazzled, and dazed, Arjuna knelt; and bowed his head, And clasped his palms; and cried, and said:
“Neque sepulcrum, quo recipiatur, habeat: portum corporis, ubi, remissa human, vita, corpus requiescat a malis.”
Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made.
Then medicine does not consider the interest of medicine, but the interest of the body?