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За аналогията:
The Sophist and Statesman are late Platonic dialogues, whose relative dates are established by their stylistic similarity to the Laws, a work that was apparently still “on the wax” at the time of Plato's death (Diogenes Laertius III.37). These dialogues are important in exhibiting Plato's views on method and metaphysics after he criticized his own most famous contribution to the history of philosophy, the theory of separate, immaterial forms, in the Parmenides. The Statesman also offers a transitional statement of Plato's political philosophy between the Republic and the Laws. The Sophist and Statesman show the author's increasing interest in mundane and practical knowledge. In this respect they seem more down-to-earth and Aristotelian in tone than dialogues dated to Plato's middle period like the Phaedo and the Republic.
... What is the special manner of the statesman's care? Perhaps the statesman somehow combines theoretical and practical knowledge in managing the interactions of the members of his flock. Indeed, perhaps his essence is or includes the art of combining, like a weaver. The last part of the dialogue recognizes this connection and takes weaving as its model.
Weaving and Statecraft
The Stranger quickly presents a dichotomous division that yields the art of weaving. Weaving is defined as the art in charge of clothes (279c-280a). Like the definition of the statesman reached in the first part of the dialogue, this definition, for all its detail, is too general, since many arts compete for the same title: carding, spinning, spindle-making, mending, clothes-cleaning, and others. The dichotomous division fails to isolate the mode of clothes-working peculiar to weaving.
The model of weaving serves two main functions. First, it introduces a new procedure, which shows how to mark off the art to be defined from others akin to it, which are located in the lowest kind reached by the previous dichotomous division. As earlier noted, the new procedure is division by limbs, “like a sacrificial animal”. Whereas dichotomous division separates a kind into two parts, and then ignores at each step the part that does not lead to the goal; division by limbs breaks off pieces of an original whole, whose members are interrelated and share a common domain, and defines the art in relation to the others that share its domain. All the arts of clothes-working have clothes as their object. Many of the kindred arts turn out to contribute to weaving by providing its tools or preparing its materials (these are characterized as sunaitiai, “helping causes”). The differentiation of weaving from various subsidiary arts reveals a procedure to define statecraft in relation to its subordinate arts.
Second, like the model of angling, weaving is relevant not only in indicating a useful procedure that yields a definition, but also as an example. The essence of weaving—intertwining different kinds of threads—indicates an essential feature of statecraft. The statesman weaves in a number of ways. In particular, he weaves together into one fabric the virtues of courage and moderation, which often clash in the city. The statesman and the weaver have many other features in common. They are both experts in measurement: they measure the more and the less not only in relation to each other but also in relation to some goal they aim to achieve (284a-e). Furthermore, both are said to direct the subsidiary experts, whose products and activities they use. The statesman directs the experts who are, as it were, the practical arms of his expertise: the orator, the general, the judge, and the teacher. The statesman must be an expert in timing to determine when the general should go to war (on the importance of timing, see Lane 1998), though he leaves it to the general to work out the details of military strategy and carry them out. He must determine the good that rhetoric will serve, though he leaves the techniques and practice of persuasion to the rhetorician. The statesman must decide whether a particular goal is best achieved through force or persuasion, or through force with some people, persuasion with others, and then delegate the tasks to the appropriate experts. The statesman must also decide what is just and lawful, though he leaves it to the judges to implement his judgment. The statesman must further determine what mix of courage and moderation will most advance the good in the city, though he leaves it to the teachers to instill in the youth the right belief about what is good. The visitor tells us that the statesman cares for every aspect of things in the city, weaving them together in the most correct way.
А "Да убиеш присмехулник" как се вмества във всичко това?
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Препоръчвам я дефакто на всеки, рядко попадам на толкова силна книга (като се замисля, повечето такива книги, на които съм попадал, са на Райнов 
), а тази наистина силно ме заплени 
Feed Me!
Не знаех за това 'място'...
