HKB
is indeed the height and profanity of contradiction to seek to bind and subject to the secular code the religious conscience to which mere human law is a thing profane.
The perception had dawned upon Plato with great clearness of the gulf which in his day had commenced to divide the established religion and the political constitution, on one hand, from those deeper requirements which, on the other hand, were made upon religion and politics by liberty which had learnt to recognise its inner life. Plato gets hold of the thought that a genuine constitution and a sound political life have their deeper foundation on the Idea,—on the essentially and actually universal and genuine principles of eternal righteousness. Now to see and ascertain what these are is certainly the function and the business of philosophy. It is from this point of view that Plato breaks out into the celebrated or notorious passage where he makes Socrates emphatically state that philosophy and political power must coincide, that the Idea must be regent, if the distress of nations is to see its end. What Plato thus definitely set before his mind was that the Idea—which implicitly indeed is the free self-determining thought—could not get into consciousness save only in the form of a thought; that the substance of the thought could only be true when set forth as a universal, and as such brought to consciousness under its most abstract form.