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Glaucon Vs Socrates

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Thoughts and points on being moral of Glaucon. On this topic Plato also said that when he thought and completed any work or discussion however it is beginning. But, Glaucon also courage this topic but he did not accept ‘Thrasymachus’ of the topic. Socrates also in this topic, he said justice is better than injustice, but Glaucon is not convinced in this topic he said why it is better give reason to me? Socrates give three reasons to him also which are kinds of goods which are used for human own sake and for others which man do not want to do but he has to do that and also advantageous for him or us. Examples of these are joy, medical treatment and many others. Moral tells us about what is wrong and right for human and it has some points of …show more content…

Since a mission which is making now for disliking these demands. Now we are not owner of this place for convicting this kind of tale. Both (Socrates and Glaucon) first of all proved that these demands are not correct and these are used only for spreading wrong or outlaw stories and these are also spreading fake or false tales and views. The claims are such as if any person has a ring of Gyges he can start behave roughly and unjustly and he would include all material which are necessary for him like as power hungry and others also there are also many more other claims on this topic (justice and injustice) which are discussed by Socrates. The claims and the views of Socrates and Glaucon are right on own places and some conditions and movements which are used for examples by Socrates and Glaucon in this text and also in this article of Plato (The Immoralist’s Challenge). There is also other topic which are in the discussion and in the same text or article. In the end of speech of Glaucon, he said exhibit or demonstrate not only to unjust which is more preferable for people than just, but it is sensible for all people for doing …show more content…

But, the second person who is just man. That person is blaspheme and covered with poverty. But, Adeimantus, who is the brother of Glaucon. He is paradoxical with the views of Glaucon. By the claims of Adeimantus the views of Glaucon is broken that art like this anyone do not proud justice and just is not use for human own sake, however, this is used only for the rewards which allows anyone to trap in this life and after this life. The brother of Glaucon repeat the request of his brother (Glaucon) which was this just is use for own sake like enjoyment or living happy, being healthy and used for taking knowledge. But after this Glaucon gave response on the view of his brother (Adeimantus). He said that he should totally explain the view which are paradoxical. With that views we can understand clearly. And should find advantages of just and disadvantages of unjust then he gives his thoughts which are against and clearly for understand. But front of the father both brother said that they want to be unjust. But they don’t proud or want to accept the justice

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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 characteristics Schenck exhibited was a perceived threat to the government and in Socrates’ favor he believed the character of the citizens determined the character of the state as a whole. Knowing Socrates was against this type of behavior in his state, leads to the aspects of his view that what individuals see, read, and experience can have an affect on their character, thus making the argument only more credible to the court’s ruling of “clear and present danger” it would have caused in Socrates “perfect

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In this paper I will argue that Socrates’s argument at 50a-b of the Crito would be not harming his fellow citizens by breaking the laws. Based on the readings from Plato’s The Five Dialogues, I will go over the reasoning of Socrates’ view on the good life. I will then discuss the three arguments Crito has for Socrates regarding his evasion of the death sentence including the selfish, the practicality, and the moral arguments. I will deliberate an objection to the argument and reply to the objections made in the paper and conclude with final thoughts. Socrates argues in the Crito that he should not escape or disobey the law because it is unethical.

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While Odysseus’ actions taken to punish the suitors may appear immoral in modern society, by considering the ways in which modern society differs from Homeric society, Odysseus’ actions are just in the context of the poem. As violence has an extremely negative connotation in modern society, the use of the death penalty is morally ambiguous, and is a highly debated topic; however, violence is far more legitimized in the society of the Odyssey, and therefore, death is a far more acceptable form of punishment. This idea is exemplified by the way in which violence is discussed between characters within the Odyssey. In particular, this general acceptance of violence is demonstrated through the fact that many of the characters within the Odyssey share an almost unanimous belief that the suitors should be put to death to pay for their crimes.

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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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In conclusion, it is shown that the ethics of Socrates and Plato can be understood by examining the works of the Crito, Meno and Phaedo. Plato 's philosophical concept in these three dialogues is mostly about denying what the self wants, either normal things like food and earthly desires or trying to gain knowledge, and instead, choosing what is just and right. This is Plato’s concept of a good life. From this quest for knowledge, virtue is obtained, and this is the main goal of philosophy in Socrates ' mind. Laws must be made in accordance with wisdom by those who practice philosophy, and must seek to benefit the city as a whole.

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The passage written by Plato goes in to great detail of how Socrates defends his position and how Glaucon defends his position as well but then leaves the reader to formulate his own opinion. With both Socrates’ position and as well as Glaucons, it is clear to see that Glaucon has the more rational reasoning within the debate of who’s happier, the just or unjust person. In Plato’s writing, The Republic, Glaucon challenge Socrates to describe justice and to give reasoning to why acting justly should be believed to be in anyone's self-interest. Glaucon claims that all goods can be distributed into three classes:

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In Book two of Plato’s Republic, there is the continued argument about what a just life is. It is brought up once again when Glaucon, who wasn’t satisfied with Socrates first answer, once again challenges him to argue his opinion on what a just life is but instead of having him recite another definition he poses a challenge. Glaucon inherently asks Socrates to defend justice’s worth and exhibit that justice is innately desirable to injustice, because to Glaucon, justice is not something that people freely participate in, “…even those who practice it do so unwillingly, from an incapacity to do justice..., (Plato 359e1-2)” instead he feels that it is an agreement of sorts between men that ends up being carried out to benefit one’s self. To further

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Though many people take Socrates to be an expert in the fields in which he questions others, Socrates denies any ability to do things very well, and understands the oracle as saying that the wisest of men are men like Socrates who simply and honestly accept that their wisdom is not enough. Socrates replies to Meletus that, in doing harm to others and hurting all of society, Socrates would also be hurting himself, as a member of society. But the oath Meletus himself drew up against Socrates claims that Socrates believes, and teaches others to believe, in supernatural matters. Since the only kinds of supernatural beings, according to Socrates, are gods and children of the gods, it must follow that Socrates believes in gods, opposite to Meletus'

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Both Meno and Socrates evidently seemed to have contrasting attitudes in regards to the concept of virtue, as seen in the opening section of the Meno dialogue. Meno initiates the dialogue with Socrates by questioning whether or not Socrates knows what virtue is, specifically the way it is acquired by humans (Meno, 70a). However, Socrates does not give him a concrete answer, but rather a history of Thessaly (a blessed area), comparing it to Athens (a non-blessed area), in regards to wisdom (70a-71a). In Athens, nobody knows what virtue is or how it is obtained, including Socrates himself, when he says “I share the poverty of my fellow citizens in this matter.”

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