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plato's republic criticism
the weaknesses of plato
plato's republic criticism
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My Complaint about Plato the Athenian I've tried to keep quiet, but I just can't hold it in any longer. I have to tell everyone that I will not bow to coercion, intimidation, or the threat of violence. But first, I'm going to jump ahead a bit and talk in general terms about how I, hardheaded cynic that I am, have had enough of Plato the Athenian's waste, fraud, misfeasance, and malfeasance. Then, I'll back up and fill in some of the details. Okay, so to start with the general stuff, some of the facts I'm about to present may seem shocking. This they certainly are. However, Plato intends to create a new social class. Gutless twisted-types, rotten swindlers, and depraved braggadocios will be given aristocratic status. The rest of us will be forced into serving as their helots. I have the following to say to the assertion that violence and prejudice are funny: Baloney! It has been said that we have a right and an obligation to focus on concrete facts, on hard news, on analyzing and interpreting what's happening in the world. I believe that to be true. I also believe that the central paradox of his scare tactics, the twist that makes his claims so irresistible to irrational prigs, is that these people truly believe that this is the best of all possible worlds and that he is the best of all possible people. I am sorry to have to put this so bluntly, but Plato's older epithets were antihumanist enough. His latest ones are undeniably beyond the pale. Plato gained ascendancy through monstrous abuse of his forces. While this lighthearted statement adds sorely needed humor to an otherwise tense situation, Plato says that his press releases are not worth getting outraged about. This is at best wrong. At worst, it is a lie. I am being entirely serious when I say that if I didn't think he would make us the helpless puppets of our demographic labels, I wouldn't say that honor means nothing to him. Principles mean nothing to him. All he cares about is how best to condone universal oppression. Plato's stories about anti-intellectualism are particularly ridden with errors and distortions, even leaving aside the concept's initial implausibility. A trip to your local library would reveal that Plato argues that the most valuable skill one can have is to be able to lie convincingly. I
Plato’s perception of the human world was described by Rubenstein as “discomfort and longing.” According to Rubenstein, the Platonic epoch is filled with humans that are not one with themselves; potentials of the intellectual integrity are disrupted by this distrust humans have against themselves that are driven by humanly desires and instincts. Unlike Aristotelian epoch where it would be seen that peace would be amongst human and nature, Plato’s universe seems like it is far from what it should be. Rubenstein described it as there is an idea
In review of both Plato and Mill’s arguments for and against censorship, I come to my conclusion that holds true to Mill. I could not have said it any better than Mill’s two main arguments against censorship. Humans make mistakes and making mistakes is entirely unavoidable because we are not perfect. Therefore, without being perfect, how can a human, like Plato, decide the perfect way to form a society? Plato makes sense in that he does not care about happiness he only cares about an ideal state with little or no issues. I understand that was his goal in forming the Republic but as I see it Plato leaves no room for growth. In his society, everything will be the same for generations and generations. His society is very well structured and extremely thought out but it essentially must be in order to thrive for many years because the workers only work, the guardians only guard, and the rulers only rule. Only what the rulers do, say, or think is important and they too are just as human as those they lead. My question to Plato is simply why? Why are the rulers, the philosophers, the ones ...
Another one of Plato’s ideas that I disagree with is having assigned positions in society. This eliminates the free choice of the citizens, and they will not be as productive doing something that they are forced to do rather than something they choose.
...ing so he also showed that there is such a thing a justice within a city as well as in an individual. Thus, Plato?s reply to the fool would be that indeed there is such a thing as justice. And justice is good because it benefits in this life as well as the next. Therefore, even though a man may wish to behave unjustly when he can, as with the myth of the ring of Gyges, behaving justly will have the most rewards.
Imagine the time just after the death of Socrates. The people of Athens were filled with questions about the final judgment of this well-known, long-time citizen of Athens. Socrates was accused at the end of his life of impiety and corruption of youth. Rumors, prejudices, and questions flew about the town. Plato experienced this situation when Socrates, his teacher and friend, accepted the ruling of death from an Athenian court. In The Last Days of Socrates, Plato uses Socrates’ own voice to explain the reasons that Socrates, though innocent in Plato’s view, was convicted and why Socrates did not escape his punishment as offered by the court. The writings, “Euthyphro,” “The Apology,” “Crito,” and “Pheado” not only helped the general population of Athens and the friends and followers of Socrates understand his death, but also showed Socrates in the best possible light. They are connected by their common theme of a memoriam to Socrates and the discussion of virtues. By studying these texts, researchers can see into the culture of Athens, but most important are the discussions about relationships in the book. The relationships between the religion and state and individual and society have impacted the past and are still concerns that are with us today.
In contrast with necessary desires, which craves that which is needed for survival (e.g. eating “to the point of health and well-being”), unnecessary desires are those that can be eliminated by “[educating the people] while they [are] young.” These unnecessary desires, such as sex and superfluous spending, are “harmful both to the body and to the reason and moderation of the soul[.]” With these definitions, it becomes clear why Plato would categorize the desire for freedom as unnecessary, since mindlessly chasing after it would lead to a disruption of order within society. He asserts that in order to maintain a state of perpetual freedom, a dictatorship will eventually arise as a result and a necessity. With inadequate leadership, society becomes weak and easy prey to the “class of idle and extravagant men, whose bravest members are leaders and the more cowardly ones followers.” These drones, who are no longer bounded by the same restrictions of an oligarchy (as they are permitted to speak freely in a democracy), will set the people against each other (as they always do in any constitution). They will convince the poor that the rich are repeating the sin of oligarchy, and they will instill suspicion into the rich that the poor will revolt against them. The rich, now in fear of the poor, tries to subdue them, which causes the poor to retaliate. The bravest member of the drones is then revered as the leader of this
O men of Athens! After we have heard the accusers, whom said that Socrates corrupts the youth by criticising democracy and does not believe in gods, and makes the worse appear the better cause. (Apology, Plato) I beg you to grant me a favor, please listen to a few words from me before making this decision.
Plato defends himself by explaining that he is thinking what is best for society, and not just for one specific group. If there is an exceptional good person, it is further exceptional for them to identify and further trained because it is what is best for the collective good, and of that exceptionally good must take justice into their own hands. (186). He argues that the guardians are always on the scent for truth, like dogs who are the most philosophical of all animals, so therefore they should rule because in a way they are like philosophers, and Plato believes the philosophers are titled to become rulers. (explain the corruption part on 188.) When Munitiz brings up the how Plato lays out only a program for the ruling class. He counteracts acts that statement and explains that he only wants a city where are the citizens are able to achieve their virtues leading them to their happiness, but for that to happen it requires rulers to be one with city and will never exploit it. He claims this would lead to not only a just city, but justice for
Plato’s idea for a perfect government is to have three different classes to have different roles to help the society. The first group of people is the Producing class and they are responsible for providing materials and food for the city. This is where the farmers, blacksmiths, the fishermen, and other jobs like them. The second group is the Auxiliaries and they are the ones who job is to protect the city from threats, so the soldiers. The final group is the guardians, these are the philosophers and it is there job to not only be knowledgeable but to be just. Plato believes that there are several things that can derail the advancement of society. “Then nothing insane and nothing akin to dissoluteness can be involved in the right of love…Then sexual pleasure must not be involved” (121). Plato believed that sex should only be reserved for special festivals and for creating life, other than that people should keep in line with how a father and son touch each other. Plato did not just regulate what two people did in the privacy in the own home, but he also regulated what people should be learning in school. “At any rate, it ought to end where it has ended; for surely training in the musical crafts ought to end in a passion for beauty” ...
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.
The second book of the Republic shows the repressive quality of Plato’s society. Plato, talking through Socrates, wants
The ideas that Plato instills are both detailed and distinctive, on the other hand he believes that actions do not necessarily justify a person but rather, he states that justness is more of an internal virtue. The idea he is trying to convey is that justness comes from the interpretation of the soul rather than the physical functions. The reasoning behind this is that if the soul remains just, then the resulting actions will reflect just ends. Once the fact that the soul must be just is accepted, the question arises of what qualifies the soul as just will need to be answered.
In his several dialogues, Plato contends the importance of the four virtues: wisdom, courage, self-control, and justice. In The Republic, he describes a top-down hierarchy that correlates to the aspects of one’s soul. Wisdom, courage, and temperance preside control over the rational, spirited, and appetitive aspects of the soul. It is when one maintains a balance between these aspects of his soul that he attains peace within himself: “...And when he has bound together the three principles within him...he proceeds to act...always thinking and calling that which preserves and cooperates with this harmonious condition (Plato 443c).” Wisdom and knowledge consistently remain at the top of his view of happiness. During the apology, Plato is asked what punishment is best suited for him. He sarcastically answers, “to be fed...(It is) much more suitable than for any one who has won a v...
Throughout The Republic, Plato constructs an ideal community in the hopes of ultimately finding a just man. However, because Plato’s tenets focus almost exclusively on the community as a whole rather than the individual, he neglects to find a just man. For example, through Socrates, Plato comments, “our aim in founding the
As students file into the auditorium of the Academy the first thing that we all notice is the two professors that were standing at the front of the room. After all the students were seated that is when the first professor stepped forward to address the class. Plato: Good Morning Students! Students: Good Morning Professor! Plato: Many of you may know who I am and then there are those of you that do not. For those of you that do not know who I am, my name is Plato. I founded this Academy in 387 and it is the first of its kind (http://en.wikipedia.org/wiki/Platonic_Academy). I have studied under many great philosophers. After Plato got done speaking he stepped back and the professor standing to the left of him stepped forward and addressed the class. Aristotle: Good Morning Student! Students: Good Morning Professor! Aristotle: Like Plato there are many of you that know me and there are those of you that do not. So I will introduce myself to those of you that do not know me. My name is Aristotle. I was a