After being compelled to expound on the details of the city (including communism and gender equality), Socrates admits that the city should be ruled by philosopher-kings (503b) and, furthermore, that the previous account of the guardians' education was incomplete (504b). Socrates now acknowledges that the nature necessary in philosopher-kings is rare. Quick, fiery natures suited to music are usually too unstable for courage in the face of war, and trustworthy, brave natures that excel in war are often slow intellectually (503c-d). Thus, potential philosopher-kings must receive a new form of education that will identify, test, and refine their philosophical natures. Socrates says, "It must also be given gymnastic in many studies to see whether it will be able to bear the greatest studies, or whether it will turn out to be a coward" (503e). From this, it seems that education does not make men a certain way, as in the first account. Instead, education serves to identify those who are capable of philosophizing and helps to strengthen the characters of those who are capable. Furthermore, the philosopher-kings education will teach true love of learning and philosophy, as opposed to the false love of learning of the "noble puppies" (376b).
At age twenty, gymnastic education will cease and the best students will be chosen to learn an overview of their studies and how they interrelate with each other and the good. Those who excel in their studies, war, and other duties will be chosen at age thirty to be tested in dialectics to determine "who is able to release himself from the eyes and the rest of sense and go to what which is in itself and accompanies truth" (437d). Remarkably, in the guardian's education, no one, not even a judge, was permitted exposure to the truth at this young an age. Socrates, however, still recognizes the danger of the full truth. He holds that students must not be allowed free reign with dialectics at too young an age, because, instead of using their newfound knowledge for the good of the city, they might be tempted to forsake the city's laws and conventions in favor of more base pursuits (538a-c). Thus, the young must not be allowed to toy with debate because they will undoubtedly misuse the art of dialectics, leading to the dissolution of their beliefs and the defamation of philosophy. Older, educated men, however, "will discuss and consider the truth rather than the one who plays and contradicts for the sake of the game" (539d). When they are thirty-five, those well-trained in dialectics will be required to go back into the cave to hold offices, and testing will continue. Finally, at the age of fifty, those who have excelled in everything will perceive the good and will alternate philosophizing and ruling the city. Socrates says,
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Cheers filled the courtroom and soon spread throughout the countryside. Zenger and Hamilton were hailed as heroes. Another building block of liberty was in place. Although true freedom of the press was not known until the passage of the First Amendment, newspaper publishers felt freer to print their honest views. As the American Revolution approached, this freedom would become ever more vital.
For the exercise of this apostolate, the Holy Spirit Who sanctifies the people of God through ministry and the sacraments gives the faithful special gifts also (cf. 1 Cor. 12:7), "allotting them to everyone according as He wills" (1 Cor. 12:11) in order that individuals, administering grace to others just as they have received it, may also be "good stewards of the manifold grace of God" (1 Peter 4:10), to build up the whole body in charity (cf. Eph. 4:16). From the acceptance of these charisms, including those which are more elementary, there arise for each believer the right and duty to use them in the Church and in the world for the good of men and the building up of the Church, in the freedom of the Holy Spirit who "breathes where He wills" (John 3:8). This should be done by the laity in communion with their brothers in Christ, especially with their pastors who must make a judgment about the true nature and proper use of these gifts not to extinguish the Spirit but to test all things and hold for what is good (cf. 1 Thess. 5:12,19,21).(4)
Catholics should try to cooperate with all men and women of good will to promote whatever is true, whatever just, whatever holy, whatever lovable (cf. Phil. 4:8). They should hold discussions with them, excel them in prudence and courtesy, and initiate research on social and public practices which should be improved in line with the spirit of the Gospel.
Yet, Aristotle grants that there is a difference between an ideal and a practically plausible constitution, which depends upon how people actually are (1288b36-37). The perfect state will be a monarchy or aristocracy since these will be ruled by the truly excellent. Since, however, such a situation is unlikely when we face the reality of our current world, we must look at the next best, and the next best after that, and so on. Aristotle seems to favor democracy, and after that oligarchy, but he spends the bulk of his time explaining that each of these constitutions actually takes many shapes. For example, there are farmer-based democracies, democracies based upon birth status, democracies wherein all free men can participate in government, and so forth (1292b22-1293a12). 2ff7e9595c
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