when reason that she should not be opposed, is a
sort of thing which thing which I believe that you never observed
occurring in yourself, nor, as I should imagine, in any one else?

Certainly not.

Suppose that a man thinks he has done a wrong to another, the nobler he
is the less able is he to feel indignant at any suffering, such as
hunger, or cold, or any other pain which the injured person may inflict
upon him--these he deems to be just, and, as I say, his anger refuses
to be excited by them.

True, he said.

But when he thinks that he is the sufferer of the wrong, then he boils
and chafes, and is on the side of what he believes to be justice; and
because he suffers hunger or cold or other pain he is only the more
determined to persevere and conquer. His noble spirit will not be
quelled until he either slays or is slain; or until he hears the voice
of the shepherd, that is, reason, bidding his dog bark no more.

The illustration is perfect, he replied; and in our State, as we were
saying, the auxiliaries were to be dogs, and to hear the voice of the
rulers, who are their shepherds.

I perceive, I said, that you quite understand me; there is, however, a
further point which I wish you to consider.

What point?

You remember that passion or spirit appeared at first sight to be a
kind of desire, but now we should say quite the contrary; for in the
conflict of the soul spirit is arrayed on the side of the rational
principle.

Most assuredly.

But a further question arises: Is passion different from reason also,
or only a kind of reason; in which latter case, instead of three
principles in the soul, there will only be two, the rational and the
concupiscent; or rather, as the State was composed of three classes,
traders, auxiliaries, counsellors, so may there not be in the
individual soul a third element which is passion or spirit, and when
not corrupted by bad education is the natural auxiliary of reason

Yes, he said, there must be a third.

Yes, I replied, if passion, which has already been shown to be
different from desire, turn out also to be different from reason.

But that is easily proved:--We may observe even in young children that
they are full of spirit almost as soon as they are born, whereas some
of them never seem to attain to the use of reason, and most of them
late enough.

Excellent, I said, and you may see passion equally in brute animals,
which is a further proof of the truth of what