Indeed the reasoned criticism of a prevailing belief is a service to the proponents of that belief; if they are incapable of defending it, they are well advised to abandon it. This self-questioning and error-correcting aspect of the scientific method is its most striking property.
They (i. e., the Pythagoreans) did not advocate the free confrontation of conflicting points of view. Instead, like all orthodox religions, they practised a rigidity that prevented them from correcting their errors.
To let them share in the highest offices is to take a risk; inevitably, their unjust standards will cause them to commit injustice, and their lack of judgement will lead them into error. On the other hand there is a risk in not giving them a share, and in their non participation, for when there are many who have no property and no honours they inevitably constitute a huge hostile element in the state. But it can still remain open to them to participate in deliberating and judging.
So may the outward shows be least themselves: The world is still deceived with ornament. In law, what plea so tainted and corrupt, But, being seasoned with a gracious voice, Obscures the show of evil? In religion, What damned error, but some sober brow Will bless it and approve it with a text, Hiding the grossness with fair ornament? There is no vice so simple but assumes Some mark of virtue on his outward parts.
A collection of errors does not make a truth: quality cannot stem from quantity – a value is not a weight. The reasons of the majority cannot be taken as good reasons.
There is nothing grand or noble in having the use of a slave, in so far as he is a slave; or in issuing commands about necessary things. But it is an error to suppose that every sort of rule is despotic like that of a master over slaves, for there is as great a difference between the rule over freemen and the rule over slaves as there is between slavery by nature and freedom by nature . .
The majority of mankind would seem to be beguiled into error by pleasure, which, not being really a good, yet seems to be so. So that they indiscriminately choose as good whatsoever gives them pleasure, while they avoid all pain alike as evil.
Concepts which have proved useful for ordering things easily assume so great an authority over us, that we forget their terrestrial origin and accept them as unalterable facts. They then become labeled as 'conceptual necessities,' etc. The road of scientific progress is frequently blocked for long periods by such errors.
We early arrive at the great discovery that there is one mind common to all individual men: that what is individual is less than what is universalthat error, vice and disease have their seat in the superficial or individual nature.
If I err in belief that the souls of men are immortal, I gladly err, nor do I wish this error which gives me pleasure to be wrested from me while I live.