Thursday, October 7, 2010



‘[Socrates] I mean that they remain in the upper world: but this must not be allowed; they must be made to descend again among the prisoners in the cave, and partake of their labors and honors, whether they are worth having or not.

[Glaucon] But is not this unjust? he said; ought we to give them a worse life, when they might have a better?

[Socrates] You have again forgotten, my friend, I said, the intention of the legislator, who did not aim at making any one class in the State happy above the rest; the happiness was to be in the whole State, and he held the citizens together by persuasion and necessity, making them benefactors of the State, and therefore benefactors of one another; to this end he created them, not to please themselves, but to be his instruments in binding up the State.’

[Glaucon] True, he said, I had forgotten.

[Socrates] Observe, Glaucon, that there will be no injustice in compelling our philosophers to have a care and providence of others; we shall explain to them that in other States, men of their class are not obliged to share in the toils of politics: and this is reasonable, for they grow up at their own sweet will, and the government would rather not have them. Being self-taught, they cannot be expected to show any gratitude for a culture which they have never received. But we have brought you into the world to be rulers of the hive, kings of yourselves and of the other citizens, and have educated you far better and more perfectly than they have been educated, and you are better able to share in the double duty. Wherefore each of you, when his turn comes, must go down to the general underground abode, and get the habit of seeing in the dark.

When you have acquired the habit, you will see ten thousand times better than the inhabitants of the cave, and you will know what the several images are, and what they represent, because you have seen the beautiful and just and good in their truth. And thus our State which is also yours will be a reality, and not a dream only, and will be administered in a spirit unlike that of other States, in which men fight with one another about shadows only and are distracted in the struggle for power, which in their eyes is a great good. Whereas the truth is that the State in which the rulers are most reluctant to govern is always the best and most quietly governed, and the State in which they are most eager, the worst.

[Glaucon] Quite true, he replied.

[Socrates] And will our pupils, when they hear this, refuse to take their turn at the toils of State, when they are allowed to spend the greater part of their time with one another in the heavenly light?

[Glaucon] Impossible, he answered; for they are just men, and the commands which we impose upon them are just; there can be no doubt that every one of them will take office as a stern necessity, and not after the fashion of our present rulers of State.

Plato’s republic book 7, cited in

On the Cameroon Big society, and voluntarism.

The policy will exclude the poor as it forces potential officers to volunteer for 18 months before they have a prospect of paid police work.

Attevil, F. (2010) ‘police recruiting plans favour middle classes’. Metro, 1 October , p.7.

On human species.

‘Usually it is the parasites’ victims that die not the parasites’.

Till they are intelligent enough to recognize their meanness. And if their bodies don’t succumb, hell will become their best paradise.

As far as the bodies are not tied with the threat of death, only, the enlightened vision, for sole kindness.

‘Equality of social condition (no ascriptive aristocracy, with careers open to all citizens.)’

(Cheryl Welch: 2003)

‘let their minds float at random between obedience and freedom’


‘let their minds float at random between obedience and freedom’ demands of the environment to permit experiences, choices, diversity, orders but as well clemency when one have err, in the sense of those mistakes are permitted to be redeemed without at perpetuity be condemned in the sense of underdevelopment of the spirit and suffering inflicted. The minds that might float between those two, are the ones that societies’wisdom and who are in the position where society’ wisdom’s functions, trained.

The rights to err, without out-of-proportion penalizations, supporting statu-quo, and sheepish, bribed, conditioned, backwarded, profiteering, behaviour to be rewarded or to simply be the more welcome to occur.

Treating human rights both as normative standards of practice and as legally enforceable demands

. Roehampton university human rights handbook (2010)

‘the great unwashed - the common people generally; "separate the warriors from the mass"; "power to the people" ‘

hoi polloi, masses, multitude, people, mass



1. mob, crowd, herd, swarm, horde, throng, canaille a rabble of gossip columnists

2. (Derogatory) commoners, proletariat, common people, riffraff, crowd, masses, trash (chiefly U.S. & Canad.), scum, lower classes, populace, peasantry, dregs, hoi polloi, the great unwashed (derogatory), canaille, lumpenproletariat, commonalty They are forced to socialise with the rabble.

commoners elite, upper classes, aristocracy, nobility, bourgeoisie, gentry, high society

from the free dico:

On the fact that people are mistakening the clean with the dead. That everybody pretending being unstained, with new clothes, and in bright cars, without rebelling against the fact that all of that induced pollution, and the obligation of looking after oneself like if we were new-born or infectious.

On the determination on extermination or fragilization of the natural boosting system.

On the aseptisation of from fields and habits, to territories and politics.

On middle classes predatory, and totalitarist permanent prejudices.

‘It has pitilessly torn asunder the motley feudal ties that bound man to his "natural superiors," and has left remaining no other nexus between man and man than naked self-interest, than callous "cash payment.’

The Communist Manifesto by Marx, Karl & Engles,

Cited in the free dico:


Mahoney, Jack. (2007) The challenge of Human Rights: origin, development, and significance. London: Blackwell publishing.

Here below:

‘cited Cranston, (Mahoney, 2007, p.18)

Douzinas, c. 2000, the end of the human rights. oxford: hart publishing.

Mahoney, Jack. (2007) The challenge of Human Rights: origin, development, and significance. London: Blackwell publishing.

Roehampton university human rights handbook (2010)