In early ages he is not ONE, but one of many, the citizen of a State which is prior to him; and he has no notion of good or evil apart from the law of his country or the creed of his church.

And to this type he is constantly tending to revert, whenever the influence of custom, or of party spirit, or the recollection of the past becomes too strong for him.
Thirdly, we may observe the confusion or identification of the individual and the State, of ethics and politics, which pervades early Greek speculation, and even in modern times retains a certain degree of influence.

The subtle difference between the collective and individual action of mankind seems to have escaped early thinkers, and we too are sometimes in danger of forgetting the conditions of united human action, whenever we either elevate politics into ethics, or lower ethics to the standard of politics.

The good man and the good citizen only coincide in the perfect State; and this perfection cannot be attained by legislation acting upon them from without, but, if at all, by education fashioning them from within.
...Socrates praises the sons of Ariston, 'inspired offspring of the renowned hero,' as the elegiac poet terms them; but he does not understand how they can argue so eloquently on behalf of injustice while their character shows that they are uninfluenced by their own arguments.
He knows not how to answer them, although he is afraid of deserting justice in the hour of need.

He therefore makes a condition, that having weak eyes he shall be allowed to read the large letters first and then go on to the smaller, that is, he must look for justice in the State first, and will then proceed to the individual.