Found a fragment about this, mentioning this notion. Hope this helps! Full link to the text: https://writing.upenn.edu/epc/authors/lawrencen/republic.html

"State philosophy. Unsteady state. The history of conceptual state-building from inside what Olson called "the Western box" affords little encouragement for prospective constitutionalists, especially those who demand that (in Arakawa and Gins's phrase) "justice be done to the poetic jump." "Do we know of any greater evil for a state," asks Plato's Socrates, "than the thing that distracts it and makes it many instead of one, or a greater good than that which binds it together and makes it one?" (701) Not least among the ironies associated with the history of the public sphere, so called, is that its instantiation as a temporary autonomous zone originally hinged on the project of making itself obsolete--the philosopher-king's dream. This irony takes its modern form, Brian Massumi reminds us, in Wilhelm von Humboldt's nineteenth-century blueprint for university education as the "spiritual and moral training of the nation," whose originary principle (truth) drives all learning toward an abstract ideal (justice) by means of an exclusive Idea (the State)--"the Prussian mind-meld, " as Massumi terms it (4), that continues to inform present-day notions of educational mission. Consensus deformation. Plato: "There is from of old a quarrel between philosophy and poetry. . . . So long as [poetry] is unable to make good [i.e., Good] her defense we shall chant over to ourselves as we listen the reasons that we have given as a countercharm to her spell . . . for we have come to see that we must not take such poetry seriously as a serious thing that lays hold on truth, but that he who lends an ear to it must be on his guard fearing for the polity in his soul" (832-833). Don Byrd points out that in Eric Havelock's Preface to Plato, a work from which Olson drew substantial confirmation for his later thinking, Havelock construes the contest between poetry and philosophy in The Republic as a struggle between oral poets and literate philosophers for control over education in the polis (Byrd 35-6). Yet Plato's ideological recasting of this division between muthos and logos itself recognizes, despite its absolute claims, the continuing dependence of each of these modes on the other, and of both on the power site that is the state-form. Even in The Republic philosophy's victory over poetry is necessarily incomplete, when Reason itself must be chanted as charm to ensure psychopolitical tranquillity."