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12.31.1 λαʹ. THAT IT WILL BE NECESSARY SOMETIMES TO USE A FALSEHOOD AS A REMEDY FOR THE BENEFIT OF THOSE WHO NEED SUCH A METHOD

“If a lawgiver, who is of even a little use, even if this were not so, as our argument has now proved it to be, if he dared to tell any other falsehood to the young for their good, is there any falsehood more profitable than this that he could ever tell, and one more capable of making all men do all just things, not by force, but willingly? Truth, O stranger, is a noble and lasting thing; but it seems it is not easy to persuade.” 12.31.2 And you would find countless such things in the Hebrew scriptures, as of God being jealous or sleeping or angry or subject to certain other human passions, included for the benefit of those who need this kind of approach.

12.32.1 λβʹ. THAT IT IS NECESSARY TO ADMIT NOT ONLY MEN BUT ALSO WOMEN AND EVERY CLASS OF HUMAN BEINGS TO THE AFOREMENTIONED EDUCATION

“Are we then agreed on what was said before? About what? That it is necessary for every man and child, free and slave, female and male, and the whole city itself, singing chants to itself, never to cease from these things which we have described, which are always changing somehow and offering variety in every way, so that there is a certain insatiability for the hymns and pleasure for the singers. And how could one not agree that these things should be done in this way?” 12.32.2 And in the fifth book of the Republic he writes similar things, saying this: “Do you know of any practice of humankind in which the class of men is not superior in all these respects to the class of women? Or shall we make a long story of it by speaking of weaving and the care of pastries and boiled dishes, in which the female sex is thought to have some ability, and in which it is most laughable of all when it is utterly 12.32.3 defeated? You speak the truth, he said, that one sex is much excelled by the other, so to speak, in all things; yet many women are better than many men in many things, but on the whole it is as you say. Then there is no practice of those who administer the city, my friend, that belongs to a woman because she is a woman, nor to a man because he is a man, but the natures are scattered alike in both living beings, and a woman by nature partakes in all practices, and a man in all, but in all of them 12.32.4 a woman is weaker than a man. Certainly. Shall we then assign all things to men, and nothing to a woman? And how? But there is, I think, as we shall say, one woman skilled in medicine, and another not, and one skilled in music, and another unmusical by nature. Of course. And is there not one skilled in gymnastics, and in war, and another unwarlike and no lover of gymnastics? I think so. And what of this? one a lover of wisdom, and another a hater of wisdom? and one high-spirited, and another spiritless? 12.32.5 These things also exist. There is then a woman with a guardian's nature, and another not; or did we not select such a nature 12.32.6 also for the guardian men? We certainly did. Therefore, the nature of a woman and of a man is the same for the guardianship of the city, except in so far as one is weaker, and the other stronger. It appears so. And therefore such women must be chosen to live with and be fellow-guardians with such men, since they are competent and akin to them in nature.” 12.32.7 Reasonably, therefore, our doctrine also admits every class, not only of men, but also of women, not only of free and slaves, but also of barbarians and Greeks, to the education and philosophy that is according to God. 12.33.1 λγʹ. THAT ONE MUST NOT FROM THOSE AMONG US WHO LIVE NOT ACCORDING TO REASON

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12.31.1 λαʹ. ΟΤΙ ∆ΕΗΣΕΙ ΠΟΤΕ ΤΩΙ ΨΕΥ∆ΕΙ ΑΝΤΙ ΦΑΡΜΑΚΟΥ ΧΡΗΣΘΑΙ ΕΠ' ΩΦΕΛΕΙΑ ΤΩΝ ∆ΕΟΜΕΝΩΝ ΤΟΥ ΤΟΙΟΥΤΟΥ ΤΡΟΠΟΥ

«Νομοθέτης δὲ οὗ τι καὶ σμικρὸν ὄφελος, εἰ καὶ μὴ τοῦτο ἦν οὕτως ἔχον, ὡς καὶ νῦν αὐτὸ ᾕρηχ' ὁ λόγος ἔχειν, εἴπερ τι καὶ ἄλλο ἐτόλμησεν ἂν ἐπ' ἀγαθῷ ψεύδεσθαι πρὸς τοὺς νέους, ἔστιν ὅ τι τούτου ψεῦδος λυσιτελέστερον ἂν ἐψεύσατό ποτε καὶ δυνάμενον μᾶλλον ποιεῖν μὴ βίᾳ, ἀλλ' ἑκόντας πάντας πάντα τὰ δίκαια; Καλὸν μὲν ἡ ἀλήθεια, ὦ ξένε, καὶ μόνιμον· ἔοικε μὴν οὐ ῥᾴδιον εἶναι πείθειν.» 12.31.2 Μυρία δ' ἂν εὕροις τοιαῦτα καὶ ἐν ταῖς Ἑβραίων γραφαῖς, ὡς ἂν περὶ θεοῦ ζηλοῦντος ἢ ὑπνοῦντος ἢ ὀργιζομένου ἤ τισιν ἄλλοις ἀνθρωποπαθέσιν ἐνεχομένου, ἐπ' ὠφελείᾳ τῶν δεομένων τοῦ τοιοῦδε τρόπου παρειλημμένα.

12.32.1 λβʹ. ΟΤΙ ΜΗ ΜΟΝΟΝ ΑΝ∆ΡΑΣ ΑΛΛΑ ΚΑΙ ΓΥΝΑΙΚΑΣ ΚΑΙ ΠΑΝ ΓΕΝΟΣ ΑΝΘΡΩΠΩΝ ΠΡΟΣΙΕΣΘΑΙ ΧΡΗ ΕΙΣ ΤΗΝ ΠΡΟΕΙΡΗΜΕΝΗΝ ΠΑΙ∆ΕΙΑΝ

«Ἆρ' οὖν ἡμῖν τά γε ἔμπροσθεν ὁμολογεῖται; Τοῦ πέρι; Τὸ δεῖν πάντα ἄνδρα καὶ παῖδα, ἐλεύθερον καὶ δοῦλον, θῆλύν τε καὶ ἄρρενα καὶ ὅλῃ τῇ πόλει ὅλην τὴν πόλιν αὐτὴν ἑαυτῇ ἐπᾴδουσαν μὴ παύεσθαί ποτε ταῦτα ἃ διεληλύθαμεν, ἁμωσγέπως ἀεὶ μεταβαλλόμενα καὶ πάντως παρεχόμενα ποικιλίαν, ὥστ' ἀπληστίαν εἶναί τινα τῶν ὕμνων τοῖς ᾄδουσι καὶ ἡδονήν. Πῶς δ' οὐκ ἂν ὁμολογοῖτ' ἂν δεῖν ταῦτα οὕτω πράττεσθαι;» 12.32.2 Καὶ ἐν τῷ πέμπτῳ δὲ τῆς Πολιτείας ὅμοια τούτοις γράφει τάδε λέγων· «Οἶσθά τι οὖν ὑπ' ἀνθρώπων μελετώμενον, ἐν ᾧ οὐ πάντα ταῦτα τὸ τῶν ἀνδρῶν γένος διαφερόντως ἔχει ἢ τὸ τῶν γυναικῶν; ἢ μακρολογοῦμεν τήν τε ὑφαντικὴν λέγοντες καὶ τὴν τῶν ποπάνων τε καὶ ἑψημάτων θεραπείαν, ἐν οἷς δή τι δοκεῖ τὸ γυναικεῖον γένος εἶναι, οὗ καὶ καταγελαστότατόν ἐστι πάμ12.32.3 πολυ ἡττώμενον; Ἀληθῆ, ἔφη, λέγεις, ὅτι πολὺ κρατεῖται ἐν ἅπασιν, ὡς ἔπος εἰπεῖν, τὸ γένος τοῦ γένους· γυναῖκες μέντοι πολλαὶ πολλῶν ἀνδρῶν βελτίους εἰς πολλά, τὸ δὲ ὅλον ἔχει ὡς σὺ λέγεις. Οὐδὲν ἄρα ἐστίν, ὦ φίλε, ἐπιτήδευμα τῶν πόλιν διοικούντων γυναικὸς διότι γυνὴ οὐδ' ἀνδρὸς διότι ἀνήρ, ἀλλ' ὁμοίως διεσπαρμέναι αἱ φύσεις ἐν ἀμφοῖν τοῖν ζῴοιν καὶ πάντων μὲν μετέχει γυνὴ ἐπιτηδευμάτων κατὰ φύσιν, πάντων δὲ ἀνήρ, ἐπὶ πᾶσι δὲ 12.32.4 ἀσθενέστερον γυνὴ ἀνδρός. Πάνυ γε. Ἢ οὖν ἀνδράσι πάντα προστάξομεν, γυναικὶ δὲ οὐδέν; Καὶ πῶς; Ἀλλ' ἔστι γάρ, οἶμαι, ὡς φήσομεν, καὶ γυνὴ ἰατρική, ἡ δ' οὔ, καὶ μουσική, ἡ δ' ἄμουσος φύσει. Τί μήν; Γυμναστικὴ δὲ ἄρα οὔ, οὐδὲ πολεμική, ἡ δὲ ἀπόλεμος καὶ οὐ φιλογυμναστική; Οἶμαι ἔγωγε. Τί δέ; φιλόσοφός τε καὶ μισόσοφος; καὶ θυμοειδής, ἡ δὲ ἄθυμος; 12.32.5 Ἔστι καὶ ταῦτα. Ἔστιν ἄρα καὶ φυλακικὴ γυνή, ἡ δ' οὔ· ἢ οὐ τοιαύτην 12.32.6 καὶ τῶν ἀνδρῶν τῶν φυλακικῶν φύσιν ἐξελεξάμεθα; Τοιαύτην μὲν οὖν. Καὶ γυναικὸς ἄρα καὶ ἀνδρὸς ἡ αὐτὴ φύσις εἰς φυλακὴν πόλεως, πλὴν ὅσῳ ἀσθενεστέρα, ἡ δὲ ἰσχυροτέρα ἐστί. Φαίνεται. Καὶ γυναῖκες ἄρα αἱ τοιαῦται τοῖς τοιούτοις ἀνδράσιν ἐκλεκτέαι ξυνοικεῖν τε καὶ ξυμφυλάττειν, ἐπείπερ εἰσὶν ἱκαναὶ καὶ ξυγγενεῖς αὐτοῖς τὴν φύσιν.» 12.32.7 Εἰκότως ἄρα καὶ ὁ παρ' ἡμῖν λόγος ὑποδέχεται πᾶν γένος οὐ μόνον ἀνδρῶν, ἀλλὰ καὶ γυναικῶν, οὐδ' ἐλευθέρων καὶ δούλων μόνον, ἀλλὰ καὶ βαρβάρων καὶ Ἑλλήνων εἰς τὴν κατὰ θεὸν παιδείαν τε καὶ φιλοσοφίαν. 12.33.1 λγʹ. ΟΤΙ ΜΗ ΧΡΗΝ ΕΚ ΤΩΝ ΟΥ ΚΑΤΑ ΛΟΓΟΝ ΠΑΡ' ΗΜΙΝ ΒΙΟΥΝΤΩΝ