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According To Thrasymachus Proposed Statement That Cities Are Unjust

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Thrasymachus’s proposed statement that cities are unjust because the stronger rule the weaker to the advantage of the stronger is false because he, in fact, is arguing the opposite: it is just for the stronger to rule the weaker to the advantage of the stronger(Plato). My first argument for why the above statement is false is Thrasymachus’s claim that justice is the advantage of the established rule. This claim supports my reasoning for why the statement is false because an established rule requires strength; therefore, the advantage of the established rule is in fact the advantage of the stronger. An established rule does not come from the weak, as the weak are unable to impose their will upon the strong, which further enhances the idea that …show more content…

It is clear that the ruling class is the stronger class because authority is required to rule and impose structure on subjects, which the weak are unable to do. From this understanding, the laws and norms placed by the stronger provide an advantage as they are the proponents of the laws, and the weaker are required to obey the laws. According to Thrasymachus’s thesis, the weak obeying the laws enforced by the stronger is just. Therefore, the proposed claim that actual cities are unjust is false, as Thrasymachus claims that justice is the advantage of the established rule and that it is just to obey the laws placed by the ruling …show more content…

Self-control requires the rational part to make sure that the other two parts stay aligned with reason and wisdom, but respecting and considering the appetitive and spirited parts desires. From this understanding, self-control can be accomplished if there is a balance between the three parts of the soul. This balance comes from the rational part of the soul being able to manage the appetitive and spirited needs. Socrates’ account of self-control manages not to be ridiculous as there is a clear understanding that the three parts of the soul must remain in balance with one another to reach

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the Republic, Socrates argues that justice ought to be valued both for its own sake and for the sake of its consequences (358a1–3). His interlocutors Glaucon and Adeimantus have reported a number of arguments to the effect that the value of justice lies purely in the rewards and reputation that are the usual consequence of being seen to be just, and have asked Socrates to say what justice is and to show that justice is always intrinsically better than is acting contrary to justice when doing so would win you more non-moral goods. Glaucon presents these arguments as renewing Thrasymachus’ Book 1 position that justice is “another’s good” (358b–c, cf. 343c), which Thrasymachus had associated with the claim that the rulers in any constitution frame

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The Spartans reverence to Lycurgus’s laws help set up a society base on militarism and conservative values. They as a society denying full social and political equality to all men, who allowed females, have social equality. The system in which Lycurgus left the Spartans denied both a democracy and a chance of a tyrant to gain control over the Spartans.

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Plato asserts that when these virtues work together and no meddling occurs from class to class, the city will be harmonious, united, and just (Reeve 120). Plato's theory can be visualized by Norman O. Dahls interpretation of justice, which relies on the existence of innate inequality among humans. Dahl agrees that "Plato's defense of justice falls into two parts. First he gives an account of the nature of justice. Then he argues that, given this account, a person will be better off just than unjust" (Dahl 811).

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Socrates compares the relationship between a citizen and a city to that of a child and a parent. Athens has nurtured Socrates in body and mind, given him an ideal environment to raise his own children in, to give him a platform to exhort people to be virtuous (Crito, 51a). As any child benefits from the protections and provisions of a parent, he must also obey the parent when it requires something of him. So, Socrates considers it his civic duty to obey Athens wishes since he has benefited from his citizenship. Socrates reaches a conclusion that defies a common-sense understanding of

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Thrasymachus continues to claim his position but in a modified form of his first argument, after Socrates commented. Being unjust, Thrasymachus thinks, is better than being just because it 's stronger and leads to a more happy life. As before he, he only takes into consideration only the advantages or disadvantages of being just, and he doesn 't discuss what 's justice or how it plays a role in people. Essentially, this definition is an extreme extension of the previous one. The example he gives that a tyrant gets happy through being unjust and controlling draws us back to his first argument saying that ‘ruling being the advantage of the stronger '.

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Through Chief Bromden’s journey rediscovering himself in One Flew Over the Cuckoo’s Nest by Ken Kesey, he witnesses recurring power struggle between male and female characters, such as between Nurse Ratched and McMurphy, or between his parents. Although widely regarded as kind and benign characters in society at the time, in these conflicts, female characters are often tagged with detrimental characteristics, and therefore are depicted as demeaning antagonists. Through Chief’s biased narration, Nurse Ratched is often seen to be emasculating patients, through influencing their way of thinking, and thus their decisions to remain with the institution. She plays an essential role in confining the dynamic of the hospital through her recurring manipulation of patients. She influences, or in some cases, uses her power to force others into doing things her way.

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In Book 1 of the republic, by Plato, we are introduced to two central figures in the argument of justice, Socrates and Thrasymachus. Thrasymachus claims that justice is the advantage of the stronger. Socrates then asks if his understanding, that what is beneficial to the stronger is just and must be beneficial to the weaker people, to which Thrasymachus replies that no, this is not so. He explains that justice is that which obtains the advantage of the stronger.

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Callicles states that in most cases nature and convention oppose each other, something that is shameful in nature may be okay in convention and vice sera (482e-a). Callicles states that laws are conventions made by the weak or the majority to prevent the strong from being able to take advantage of them (483b-c). This leading into natural the strong rule over the weak which is what he later calls the natural justice (483c-484a). A man that is strong will break past the conventional restraints and rule over the weak. Callicles shows that convention is made by the people while nature is the ultimate outcome or what is truly right.

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Some might object that because Athens is ruled by a majority, it would be illogical to follow their laws. Perhaps because the majority are seldom the experts and, as Socrates indicates,it is far more logical to listen to the experts. In this situation, however the majority are the experts. They are the citizens of Athens, the people who chose the manner of government, and to be governed by it. The citizens rule themselves and are the creators, enforcers, and interpreters of

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Socrates believes that justice benefits the just, but also benefits the city (other people) too. He is faced with a seemingly simple choice, escape Athens or remain in prison and be sentenced to death. Socrates’ central argument against escaping his circumstances is twofold. First, Socrates argues that “one must never do wrong.” (49b)

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Socrates say’s this cannot be true because most of the people in this world make mistakes in judging who the real friends are and who the enemies are. Thrasymachus’s impression of justice is that the stronger person decides what justice is. Thrasymachus definition of justice raises two questions which needed clarification. First question is what exactly

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Was Plato trying to show what an ‘unjust’ city would look like? Why would he do that? The analysis and discussion of Plato’s ‘just’ city opens new doors about Plato, himself, and his intentions. From this analysis on the city’s short comings, one can spring more and more ideas about his ‘republic’ and his ‘ideals’ forever. This one analysis is only a small interpretation, or perspective of a small portion, or passage of The

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Socrates in the dialogue Alcibiades written by Plato provides an argument as to why the self is the soul rather than the body. In this dialogue Alcibiades and Socrates get into a discussion on how to cultivate the self which they both mutually agree is the soul, and how to make the soul better by properly taking care of it. One way Socrates describes the relationship between the soul and the body is by analogy of user and instrument, the former being the entity which has the power to affect the latter. In this paper I will explain Socrates’ arguments on why the self is the soul and I will comment on what it means to cultivate it.

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Plato's Republic is centered on one simple question: is it always better to be just than unjust? This is something that Socrates addresses both in terms of political communities and the individual person. Plato argues that being just is advantageous to the individual independent of any societal benefits that the individual may incur in virtue of being just. I feel as if Plato’s argument is problematic. There are not enough compelling reasons to make this argument.

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In the conclusion of this paper, I will have illustrated that Plato’s government view is more valid than of Locke’s. In Book II of Plato’s Republic, Plato describes a just city to look at the concepts of political justice. He refers to this city as Kallipolis. A just city is that of which everyone develops a skill based off of their innate abilities.

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