Athenian:  According to my view, any one who would be good at anything must practise that thing from his youth upwards, both in sport and earnest, in its several branches:  for example, he who is to be a good builder, should play at building children’s houses; he who is to be a good husbandman, at tilling the ground; and those who have the care of their education should provide them when young with mimic tools.  They should learn beforehand the knowledge which they will afterwards require for their art.  For example, the future carpenter should learn to measure or apply the line in play; and the future warrior should learn riding, or some other exercise, for amusement, and the teacher should endeavour to direct the children’s inclinations and pleasures, by the help of amusements, to their final aim in life.  The most important part of education is right training in the nursery.  The soul of the child in his play should be guided to the love of that sort of excellence in which when he grows up to manhood he will have to be perfected.  Do you agree with me thus far?

Cleinias:  Certainly.

Athenian:  Then let us not leave the meaning of education ambiguous or ill-defined.  At present, when we speak in terms of praise or blame about the bringing-up of each person, we call one man educated and another uneducated, although the uneducated man may be sometimes very well educated for the calling of a retail trader, or of a captain of a ship, and the like.  For we are not speaking of education in this narrower sense, but of that other education in virtue from youth upwards, which makes a man eagerly pursue the ideal perfection of citizenship, and teaches him how rightly to rule and how to obey.  This is the only education which, upon our view, deserves the name; that other sort of training, which aims at the acquisition of wealth or bodily strength, or mere cleverness apart from intelligence and justice, is mean and illiberal, and is not worthy to be called education at all.  But let us not quarrel with one another about a word, provided that the proposition which has just been granted hold good:  to wit, that those who are rightly educated generally become good men.  Neither must we cast a slight upon education, which is the first and fairest thing that the best of men can ever have, and which, though liable to take a wrong direction, is capable of reformation.  And this work of reformation is the great business of every man while he lives.

Cleinias:  Very true; and we entirely agree with you.

Athenian:  And we agreed before that they are good men who are able to rule themselves, and bad men who are not.

Cleinias:  You are quite right.

Athenian:  Let me now proceed, if I can, to clear up the subject a little further by an illustration which I will offer you.

Cleinias:  Proceed.

Athenian:  Do we not consider each of ourselves to be one?