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| Mary Elizabeth Young |
Forty-seven percent of public school teachers in the United States come from the bottom third of their graduating class (Time Magazine). Eighty-nine percent of American students attend public school (Time Magazine). From kindergarten to the twelfth grade, it is these men and women who are the primary educators for the preponderance of our youth. For 13 years it is they who teach, train, and prepare our youth for a successful life within the United States. History has shown us that in all likelihood, it is from this eighty-nine percent that a great majority of our countries future leaders will come. So, in light of these statistics, should we be satisfied knowing that a substantial number of country’s future leaders are learning from those who never proved to possess much knowledge themselves? Socrates would argue no. In fact, he believes “we must choose decent and steady natures to teach the art of words, and we must not have any chance comer taking it up who may be unsuitable” (The Republic, Book VII, 538A-539E, p 399). In this excerpt from Book VII of Plato’s The Republic, Socrates discusses the exact mode of action for educating future rulers. This education means dragging these youth from the metaphorical cave of ignorance and toward the Good. For it is these youth who will be the future rulers and thus their education and subsequent attainment of the Good is distinctly important.
Socrates admits that a considerable part of this movement toward Good, this education, is the study of words. The passage begins “the study of words must be tackled most cautiously in every way…[for] as soon as youngsters get a first taste of words in their mouth, they treat them as a game” (399). In hopes of the youth attaining the Good, Socrates understands the most important part of education is the study of words. They have the power to cause people, specifically youth, because of their impressionability, to “tumble headlong into a strong disbelief of all they used to believe” (399).
Though the youth are impressionable and the study of words so important, Socrates cautions against excessive training in words for, he warns, too much emphasis on words means subsequent physical and mental imbalance. He suggests training in the study of words for five years, after which time the youth shall return to the “cave” where they are to remain for fifteen years. And, according to Socrates, when they have reached fifty years of age, and have proven to remain distinguished, they will be brought to the last task. “[T]hey must adorn city and men, yes, themselves also, for the rest of their lives” (400). Spending most of their time on philosophy, they must be ready to enter politics when they are needed. They are also tasked, Socrates ascertains, with educating others to be like them so that when they have gone, others may rise to replace them. If successful, they will be honored with statues and monuments long after they have gone. In Plato’s discussion with Socrates, Socrates establishes just how important education of youth is. Because, he understands, it is from these youth that the future rulers will rise. Youth are vulnerable, impressionable, and thus if they are to be the city’s future rulers, their study of words shall be first and foremost. The task to educate the youth, Socrates maintains, should not been entrusted to “any chance comer.” If Socrates would not delegate the education of his city’s future rulers to any chance comer, then why do we?
Mary Elizabeth Young, of Louisville, Ky., is a freshman McConnell Scholar at the University of Louisville. She is studying Spanish, English and political science.