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human being by nature as a political animal
essay on Socrates
essay on Socrates
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In Plato’s republic, a philosophical account on the kallipolis (the beautiful city) is built on the perspective of Socrates and his discussion between his companions. In the republic, the city in which ones live in depends on the soul and the character of the city one lives in. In this paper the character of human nature and politics will be discussed in how a city is ought to be by the influence of human nature and politics. Firstly, the influence of human nature on politics will be looked at, for example according to Plato on behalf of Socrates; he claims that a just soul creates a just society, where it is human nature to be just, that influences in creating a just political system. Secondly, politics influences human nature, where in the republic when the discussion of guardians starts out between Socrates and the companions, there is political thought discussed between them, where Socrates wants to create the perfect guardians through specific training in all types of skills instituted to creating a perfect protector. Lastly, human nature is human soul if the soul is just the city is going to be just. It is the human nature which has created communities without any political thought put in place; it political thought that forms rules and laws. Thus, human nature is part of the individual understanding of its society that creates an understanding of how one ought to be, which in turns creates rules and laws that is essentially viewed as politics. According to Plato, Socrates means that human nature shapes out politics. Where in Book 2, Socrates and the companions discuss how one behaves depends on his human nature, for example, Socrates discusses about how it is human nature to keep one’s body healthy. (Plato, 1992, p. 33). H... ... middle of paper ... ...ublic is the guardians the highest class. Politics influence on human nature constrains its natural upbringing for an individual. As discussed in the republic, the guardians needed to be educated and trained in a manner that fit the good of the society and anything bad was excluded. The main function of this was to raise loyal guardians that will think best for the city. Therefore, it is human nature that brings politics together, where through human nature a community is made and through that community different ideologies emerge. If there was no community, Socrates himself would have not talked about this issue creating a best city. For this reason, it is not only the human soul that creates the city but also the community’s ideologies create it. Works Cited Plato. (1992). Plato Republic. (G. Grube, & C. Reeve, Eds.) Indiana: Hackett Publishing Company Inc.
Marra, James L., Zelnick, Stephen C., and Mattson, Mark T. IH 51 Source Book: Plato, The Republic, pp. 77-106. Kendall/Hunt Publishing Company, Dubuque, Iowa, 1998.
In his philosophical text, The Republic, Plato argues that justice can only be realized by the moderation of the soul, which he claims reflects as the moderation of the city. He engages in a debate, via the persona of Socrates, with Ademantus and Gaucon on the benefit, or lack thereof, for the man who leads a just life. I shall argue that this analogy reflecting the governing of forces in the soul and in city serves as a sufficient device in proving that justice is beneficial to those who believe in, and practice it. I shall further argue that Plato establishes that the metaphorical bridge between the city and soul analogy and reality is the leader, and that in the city governed by justice the philosopher is king.
Plato. The Republic. Trans. Sterling, Richard and Scott, William. New York: W.W. Norton & Company, 1985.
Arguably, in the history of ideas, Plato has planted the strongest and deepest seeds to the mind of humans and we have been pondering and trying to exercise them ever since. His “theory of forms” will be discussed, and somewhat hesitantly dismissed, in the context as he writes in the works of “The Republic”, because his theory is sound the same way math equations are sound and lead to undisputable answers, but problematic in how it can be proved and to whom it actually benefits will always vary. The definition of knowledge is too undetermined for Plato’s ideas to be necessary. Lastly his notion that philosopher kings must rule the ideal city will be decisively dismissed because the word “ideal” leaves room for creation and I argue that permanent procedures can be placed in the “ideal” society, which leaves open the position or positions of power for anyone to operate and the philosopher king no longer is needed for the “ideal” city to it run.
The debate begins when Glaucon makes the powerful claim that, “the life of the unjust man is, after all, far better than that of the just man” (Plato, Republic[1], 358c[2]). He and Adeimantus beg Socrates to respond, and in response Socrates decides that to consider justice in a man, it would be easier to consider justice in something larger, namely a city. He begins the creation of a fictional city with the necessities of the citizens, and then the responsibilities each citizen has to the city, namely, to inhabit the profession that one is best at. To protect the city, its citizens, and its land, a class of “guardians” is to be created. This leads to the discussion of education, and finally to the third class of the population, the wise rulers. Socrates has created a three-tiered city that he claims is just.
Plato. The Republic of Plato, 2nd edition. Translated by Allan Bloom. New York: Basic Books, 1991.
During the time of Socrates, the people and the government went hand-in-hand; they were in agreement. If a person chose to reside in a city, it meant that that individual decided to follow and carry out all laws that had previously been enforced by the government. The city of Athens provided education, protection, and the mere existence of life to Socrates. In return, he was under the idea that he was required to serve his community. Since Socrates had accepted the Athenian culture into his life, he believed that he should be punished for committing wrongful acts against the city’...
Plato, having defined his perfect society, now seeks to compare contemporary 'imperfect' societies with his ideal standard. He initially criticises the imperfect society as a whole, before leading onto a criticism of any given individual within that society; the imperfect character. He has already dealt with the Oligarchic society and character and now moves onto Democracy and the democratic character.
Plato, The Republic. In Classics of Moral and Political Theory, 2nd ed., edited by Michael L. Morgan. Indianapolis: Hackett, 1996.
The Republic is the most important dialogue within Plato's teaching of politics. It deals with the soul, which, as we know from the beginning, at the level where one must make choices and decide what one wants to become in this life, and it describes justice as the ultimate form of human, and the ideal one should strive for both in life and in state. Justice as understood by Plato is not merely a social virtue, having only to do with relationship between people, but virtue that makes it possible for one to build their own regime and reach happiness.
The Republic is an examination of the "Good Life"; the harmony reached by applying pure reason and justice. The ideas and arguments of Plato center on the social settings of an ideal republic - those that lead each person to the most perfect possible life for him. Socrates was Plato's early mentor in real life. As a tribute to his teacher, Plato uses Socrates in several of his works and dialogues. Socrates moderates the discussion throughout, as Plato's mouthpiece. Through Socrates' powerful and brilliant questions and explanations on a series of topics, the reader comes to understand what Plato's model society would look like. The basic plan of the Republic is to draw an analogy between the operation of society as a whole and the life of any individual human being. In this paper I will present Plato’s argument that the soul is divides into three parts. I will examine what these parts are, and I will also explain his arguments behind this conclusion. Finally, I will describe how Plato relates the three parts of the soul to a city the different social classes within that city.
The concept of written laws and their place in government is one of the key points of discussion in the Platonic dialog the Statesman. In this philosophical work, a dialog on the nature of the statesmanship is discussed in order to determine what it is that defines the true statesman from all of those who may lay claim to this title. This dialog employs different methods of dialectic as Plato begins to depart from the Socratic method of argumentation. In this dialog Socrates is replaced as the leader of the discussion by the stranger who engages the young Socrates in a discussion about the statesman. Among the different argumentative methods that are used by Plato in this dialog division and myth play a central role in the development of the arguments put forth by the stranger as he leads the young Socrates along the dialectic path toward the nature of the statesman. The statesman is compared to a shepherd or caretaker of the human “flock.” The conclusion that comes from division says that the statesman is one who: Issues commands (with a science) of his own intellect over the human race. This is the first conclusion that the dialog arrives at via the method of division. The dialog, however, does not end here as the stranger suggests that their definition is still wanting of clarity because there are still some (physicians, farmers, merchants, etc…) who would lay claim to the title of shepherds of humanity. For this reason a new approach to the argument must be undertaken: “then we must begin by a new starting-point and travel by a different road” (Statesman 268 D.)
Plato. 1941 [385 B.C.E.]. The Republic of Plato. Trans. Francis Macdonald Cornford. New York: Oxford University Press.
The citizens of Socrates’ Republic are divided into three classes. Those who are deemed fit to rule, the philosopher/rulers, are those who have been chosen to pass through several stages of training and preparation. They are the most fit to rule, because the...
Plato. "Republic, Book X" The Critical Tradition. Ed., David H. Richter, New York: St. Martin's Press, 1989.