What Socrates is saying here in plain English is that we don't start out thinking men and women are different in ability. We give them exactly the same education. But when and if an individual begins to show more aptitude or interest in one specific area then we concentrate on that.
As an introduction let me just say that I have liked woman from day one. It is only bitches that I don't approve of.
The Republic by Plato:
"Let us further suppose the birth and education of our women to be subject to similar or nearly similar regulations; then we shall see whether the result accords with our design.
"What do you mean?"
"What I mean may be put into the form of a question, I said: Are dogs divided into hes and shes, or do they both share equally in hunting and in keeping watch and in the other duties of dogs? or do we entrust to the males the entire and exclusive care of the flocks, while we leave the females at home, under the idea that the bearing and suckling their puppies is labour enough for them?"
"No, he said, they share alike; the only difference between them is that the males are stronger and the females weaker."
"But can you use different animals for the same purpose, unless they are bred and fed in the same way?"
"You cannot."
"Then, if women are to have the same duties as men, they must have the same nurture and education?"
"Yes."
(The education which was assigned to the men was music and gymnastic.)
Yes.
Then women must be taught music and gymnastic and also the art of war, which they must practice like the men?
That is the inference, I suppose.
I should rather expect, I said, that several of our proposals, if they are carried out, being unusual, may appear ridiculous.
No doubt of it.
Yes, and the most ridiculous thing of all will be the sight of women naked in the palaestra, exercising with the men, especially when they are no longer young; they certainly will not be a vision of beauty, any more than the enthusiastic old men who in spite of wrinkles and ugliness continue to frequent the gymnasia.
Yes, indeed, he said: according to present notions the proposal would be thought ridiculous.
But then, I said, as we have determined to speak our minds, we must not fear the jests of the wits which will be directed against this sort of innovation; how they will talk of women's attainments both in music and gymnastic, and above all about their wearing armour and riding upon horseback!
Very true, he replied.
Yet having begun we must go forward to the rough places of the law; at the same time begging of these gentlemen for once in their life to be serious. Not long ago, as we shall remind them, the Hellenes were of the opinion, which is still generally received among the barbarians, that the sight of a naked man was ridiculous and improper; and when first the Cretans and then the Lacedaemonians introduced the custom, the wits of that day might equally have ridiculed the innovation.
No doubt.
But when experience showed that to let all things be uncovered was far better than to cover them up, and the ludicrous effect to the outward eye vanished before the better principle which reason asserted, then the man was perceived to be a fool who directs the shafts of his ridicule at any other sight but that of folly and vice, or seriously inclines to weigh the beautiful by any other standard but that of the good.
Very true, he replied.
First, then, whether the question is to be put in jest or in earnest, let us come to an understanding about the nature of woman: Is she capable of sharing either wholly or partially in the actions of men, or not at all? And is the art of war one of those arts in which she can or can not share? That will be the best way of commencing the enquiry, and will probably lead to the fairest conclusion.
That will be much the best way.
Shall we take the other side first and begin by arguing against ourselves; in this manner the adversary's position will not be undefended.
Why not? he said.
Then let us put a speech into the mouths of our opponents. They will say: 'Socrates and Glaucon, no adversary need convict you, for you yourselves, at the first foundation of the State, admitted the principle that everybody was to do the one work suited to his own nature.' And certainly, if I am not mistaken, such an admission was made by us. 'And do not the natures of men and women differ very much indeed?' And we shall reply: Of course they do. Then we shall be asked, 'Whether the tasks assigned to men and to women should not be different, and such as are agreeable to their different natures?' Certainly they should. 'But if so, have you not fallen into a serious inconsistency in saying that men and women, whose natures are so entirely different, ought to perform the same actions?'—What defense will you make for us, my good Sir, against any one who offers these objections?"
As an introduction let me just say that I have liked woman from day one. It is only bitches that I don't approve of.
The Republic by Plato:
"Let us further suppose the birth and education of our women to be subject to similar or nearly similar regulations; then we shall see whether the result accords with our design.
"What do you mean?"
"What I mean may be put into the form of a question, I said: Are dogs divided into hes and shes, or do they both share equally in hunting and in keeping watch and in the other duties of dogs? or do we entrust to the males the entire and exclusive care of the flocks, while we leave the females at home, under the idea that the bearing and suckling their puppies is labour enough for them?"
"No, he said, they share alike; the only difference between them is that the males are stronger and the females weaker."
"But can you use different animals for the same purpose, unless they are bred and fed in the same way?"
"You cannot."
"Then, if women are to have the same duties as men, they must have the same nurture and education?"
"Yes."
(The education which was assigned to the men was music and gymnastic.)
Yes.
Then women must be taught music and gymnastic and also the art of war, which they must practice like the men?
That is the inference, I suppose.
I should rather expect, I said, that several of our proposals, if they are carried out, being unusual, may appear ridiculous.
No doubt of it.
Yes, and the most ridiculous thing of all will be the sight of women naked in the palaestra, exercising with the men, especially when they are no longer young; they certainly will not be a vision of beauty, any more than the enthusiastic old men who in spite of wrinkles and ugliness continue to frequent the gymnasia.
Yes, indeed, he said: according to present notions the proposal would be thought ridiculous.
But then, I said, as we have determined to speak our minds, we must not fear the jests of the wits which will be directed against this sort of innovation; how they will talk of women's attainments both in music and gymnastic, and above all about their wearing armour and riding upon horseback!
Very true, he replied.
Yet having begun we must go forward to the rough places of the law; at the same time begging of these gentlemen for once in their life to be serious. Not long ago, as we shall remind them, the Hellenes were of the opinion, which is still generally received among the barbarians, that the sight of a naked man was ridiculous and improper; and when first the Cretans and then the Lacedaemonians introduced the custom, the wits of that day might equally have ridiculed the innovation.
No doubt.
But when experience showed that to let all things be uncovered was far better than to cover them up, and the ludicrous effect to the outward eye vanished before the better principle which reason asserted, then the man was perceived to be a fool who directs the shafts of his ridicule at any other sight but that of folly and vice, or seriously inclines to weigh the beautiful by any other standard but that of the good.
Very true, he replied.
First, then, whether the question is to be put in jest or in earnest, let us come to an understanding about the nature of woman: Is she capable of sharing either wholly or partially in the actions of men, or not at all? And is the art of war one of those arts in which she can or can not share? That will be the best way of commencing the enquiry, and will probably lead to the fairest conclusion.
That will be much the best way.
Shall we take the other side first and begin by arguing against ourselves; in this manner the adversary's position will not be undefended.
Why not? he said.
Then let us put a speech into the mouths of our opponents. They will say: 'Socrates and Glaucon, no adversary need convict you, for you yourselves, at the first foundation of the State, admitted the principle that everybody was to do the one work suited to his own nature.' And certainly, if I am not mistaken, such an admission was made by us. 'And do not the natures of men and women differ very much indeed?' And we shall reply: Of course they do. Then we shall be asked, 'Whether the tasks assigned to men and to women should not be different, and such as are agreeable to their different natures?' Certainly they should. 'But if so, have you not fallen into a serious inconsistency in saying that men and women, whose natures are so entirely different, ought to perform the same actions?'—What defense will you make for us, my good Sir, against any one who offers these objections?"
