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Socrates Guardians Analysis

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Having embarked on a quest to determine the goodness or badness of political justice, Socrates and company are led to discuss the origins of the polis (“city” or “city-state”). This discussion quickly leads to the topic of “guardians,” the class of citizens charged with defending the city’s regime against enemies, whether from without or within. What traits does Socrates claim these guardians will need to have? Why do they resemble noble, well-bred dogs?

When Socrates stated that a guardian must resemble a noble, well-bred dogs because according to Socrates, a well bred dog has the ability to use its senses and be “quick to see, and swift to overtake the enemy when they see him, and strong too if, when they have caught him, they have to fight …show more content…

They must accept the necessities and not more. These descriptions present Socrates insistence on the guardians right to live or better, maintain a noble royal life style because according to him in page sixty-six he believes the guardian should be the one who will be honored in life and death, and will have sepulture and other memorials to honor him. He says all that because to him a guardian is the one who protects the citizens from foreign enemies and also preserves the peace within state. Socrates’ was insisting to have people understands that a guardian can not be provided of certain luxuries because than they will become something more other than being our …show more content…

According to Socrates if three of the first descriptions are found in a state, then justice will be easily found. He goes on to saying how the definition for justice includes principles of some one practicing one thing only, and that thing should only be to which he can naturally adapt to. Justice also incorporates the concept one doing his own business. Socrates outlines how injustice is done to the state if one causes harm to his own city, so the one who handles his own business is doing just to the state is what defines justice. This definition differs when applied to an individual because when one only is practices temperance and self mastery to gain personal achievements by pushing lower class down, walking over the poor and using wealth and power to gain control and wealth is doing unjust to the people, where as those who treat others equally and fairly are the ones who portray the virtue of being just. To him temperance and self mastery come into play when the “evil desires are pushed down by virtuous and wisdoms of the few by proper state

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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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He held that upright life is the only life worth living. To him, justice was a matter of knowledge and hence, a truth aspect. Meanwhile, he honored and acknowledged his duty to obey the Laws of the state. From Socrates' perspective, Laws are absolute.

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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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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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In Plato's Gorgias, it is apparent that Socrates has no desire to be a good statesman as it is defined in the eyes of the Athenians. His calculation is that Athenian rhetoricians place no reliance on facts or truth, nor are these their aim. Instead, they rely on the illusion of knowledge, and this morally weakens both themselves and their audiences. It is clear however, that if he wishes, Socrates is able to match most or all of the other statesmen in Athens, as is clearly indicated by his very eloquent speech which ends the dialogue. Additionally, under his own definition of a good statesman, it is evident that Socrates is more than qualified.

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The first concept that I noticed shared by Russell and Socrates was the concept that one had to remove themselves before serious philosophical contemplation could take place. In Russell 's case, he refers to the "Self" and the "Not-Self". With Socrates, as seen in the Apology, confronting his accuser about the corruption of youth, his accuser is silent because he had not given the matter any thought. Socrates awareness of his own ignorance frees him from what Russell would refer to as "Self". I mention this because it serves as a common theme even as both philosophers differ in their messages.

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He uses the example of ruling a city, where a government would change the rules and laws to best suit them, and as the rules are followed by those who act justly, the just would be acting in the favour of the stronger. Socrates objects to this and claims that humans will make mistake, as that is part of being human, and may

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The world we live in is filled with crime, evil, and injustice, but do people have the desire to do bad things knowing that they are bad, or do they do them thinking that they are good? In this essay, I examine Socrates argument, found in Plato’s Meno, that no one knowingly desires bad things. If Socrates were right, it would mean that it is impossible for someone to perform a bad action based on their desire for that bad thing. Instead, all bad desires result from the ignorance of the person performing the action in falsely believing that the action is good. Though Socrates presents a compelling argument, I argue that it is possible for someone to act badly, all the while knowing that what they desire is bad.

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Here is my first piece of evidence to support my point. “I happen to be a gift of the god to the city; and this is how you can tell: Unlike most people, I have neglected all my own interests, and I’ve put up with this private neglect for so many years, while always attending to your business.” (Lines 108-111) In the quote stated above, Socrates claims that even with the annoyance people found in him, he pursued in his mission to help the people. Even though he had to give up his interests and hobbies, he did not give up his mission and focused on his work with the people all those years.

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1421 Words | 6 Pages

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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Through becoming a teacher of the young men who followed him in Athens, Socrates effectively began to enter the public life. He was able to influence others through sharing his conclusions of justice, self-examination, and piety, and by asking relentless questions. Socrates effectively showed that an individual can live a private and a public life, even if Socrates was not directly involved in the policy-making in Athens. An individual can combine these two aspects of life in a productive way allowing her/him to live a full existence. These individuals can become teachers, politicians, and activists who use their focus on justice and piety in their private lives to advocate and create laws that promote true justice for the rest of the

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The concept of the Noble Lie is presented by Plato in the Republic. In Republic, Plato is engaged in creating an ideal political community, through the noble lie. The Noble Lie, ironically, despite being a lie, is still recognized as ‘noble’ by Plato since it aims to promote social welfare and harmony amongst the citizens. Plato’s idea of the noble lie led to the division of citizens into three distinct categories, namely, the rulers, the auxiliaries and the workmen . This paper will argue that Socrates principle of the Noble Lie must be considered justifiable under circumstances in which it intends to achieve moral ends.

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In Book IV of Plato’s Republic, Socrates and his peers come to the conclusion that a city is going to need people who have an understanding of what justice should be. Socrates at the end of Book IV can make the difference between individual, political, and social justice. He knows that individual and political justice is so much in common because they both weigh in heavy on truth, honor, and appetitive soul. That appetitive soul is an element that helps the secure the just community with love and support.

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