the happiness of mankind (Introd. to Gorgias and Philebus).

The same question reappears in politics, where the useful or expedient
seems to claim a larger sphere and to have a greater authority. For
concerning political measures, we chiefly ask: How will they affect the
happiness of mankind? Yet here too we may observe that what we term
expediency is merely the law of right limited by the conditions of human
society. Right and truth are the highest aims of government as well as of
individuals; and we ought not to lose sight of them because we cannot
directly enforce them. They appeal to the better mind of nations; and
sometimes they are too much for merely temporal interests to resist. They
are the watchwords which all men use in matters of public policy, as well
as in their private dealings; the peace of Europe may be said to depend
upon them. In the most commercial and utilitarian states of society the
power of ideas remains. And all the higher class of statesmen have in them
something of that idealism which Pericles is said to have gathered from the
teaching of Anaxagoras. They recognise that the true leader of men must be
above the motives of ambition, and that national character is of greater
value than material comfort and prosperity. And this is the order of
thought in Plato; first, he expects his citizens to do their duty, and then
under favourable circumstances, that is to say, in a well-ordered State,
their happiness is assured. That he was far from excluding the modern
principle of utility in politics is sufficiently evident from other
passages; in which 'the most beneficial is affirmed to be the most
honourable', and also 'the most sacred'.

We may note

(1) The manner in which the objection of Adeimantus here, is designed to
draw out and deepen the argument of Socrates.