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Justice in Plato's Republic
Justice in Plato's Republic
Platos view of justice in contemporary
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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
In the Republic, Plato gives an extensive theory of justice. Three classes exist, rulers (legislators/deliberates), auxilaries (enforcers), and producers. What God has mixed into one's own soul decides, whether it is gold, silver, or iron/bronze, decides what class one belong's in. Each one of these classes has the potential to best develop a
Plato & Aristotle on harmful humor Humor isn’t always light-hearted and fun. Plato and Aristotle both discuss the ways people have vices, how the vices relate to humor, and how to live in greater harmony. They use different concepts, Plato talks about how vices arise from disrupting the balance of the soul and through self ignorance, while Aristotle discusses the balance of behaving morally and the vices attached to extreme behavior. In the Republic: Book IV Plato talks about what he believes are the three parts of the soul, reason, spirit, and appetite.
When all the functions of society are performed by the rightful class, the resulting outcome will be justice. Each class has a duty to perform the responsibilities they are naturally best fit for and should refrain from executing another’s job. The state will be unjust if meddling occurs as it directly goes against the true definition of justice according to Plato. When the auxiliaries try to perform the role of the rulers or the workers attempt to be a guardian, the state is damaged and the exchanging of roles in the society will lead to the ultimate destruction of the state. The fourth virtue of a just city is justice because when each component of the state performs its main purpose, justice can be
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.
In Plato’s Republic, Plato analyzes Socrates’ accounts about society, justice, and moralism. In an effort to answer two important questions—what is justice and why should we be just—Socrates engages in a dialogue with various individuals. Polemarchus and Cephalus each offer similar statements as to what they believe justice to be. Polemarchus states that justice is living up to your legal obligations: “to owe something good to their friends, never something bad” (332a). In a clever manner, Socrates refutes his friends by exposing possible contradictions within their arguments.
The Republic, by Plato provides us with four different definitions of justice which are given by the four characters Cephalus, Polemarchus, Thrasymachus, and Glaucon. According to Cephalus, the definition of justice includes the laws and repaying one’s creditors. Socrates doesnot agree to the idea that of repayment of creditors as always to be a good idea. The second person to define Justice was Polymarchus, the son of Cephalus. In his opinion, justice is defined as helping your friends and harming your rivals.
aligns with reason and resists the desires of the appetite. It is in this part of the soul where the courage to be good is found. In the unjust soul, the spirit ignores reason and instead aligns with the appetitive desires, manifesting as the demand for the pleasures of the body. Plato asserts that the wise and just soul allows reason to govern the other parts, while the unwise and unjust soul allows conflict between the parts.12 Just as there is the appetitive part of the soul—the largest part of the soul—there is the productive class, or the workers, who have souls of bronze and account for the largest part of the population.13 This class includes the general population of laborers, plumbers, masons, carpenters, merchants, and farmers.
What is justice? This is the crucial question that Plato attempts to answer in his dialogue, The Republic. He conjures up an allegory that justice can be found in a person, and a person can represent a city. Thus, his entire dialogue focuses on this ‘just’ city and the mechanics of how the city would operate. His dialogue covers a myriad of topics about justice in addition to the human soul, politics, goodness and truth.
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.
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.
Plato regarded justice as the true principle of social life. Plato in his day found a lot of evil in society. He saw unrighteousness rampant and injustice enthroned.
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.
Plato had a great expectation of humans to purely seek the good and righteous. However, human nature has flaws that create cracks in Plato’s ideal
Heraclitus Heraclitus is a Greek philosopher of which not much is known beyond his works. What we do know is that he lived in Ephesus, a city on the Ionian coast of Asia Minor, and that his character has largely been inferred from his writings on philosophical issues. Two philosophical theories come to mind when the name Heraclitus is mentioned: The Doctrine of Flux and the Unity of Opposites. In his espousal of these theories he managed to draw the ire of many -- even Aristotle and Plato, who believed that his hypothesis of the world was one of logical incoherence.