Plato and the Other Companions of Sokrates, 3rd Ed. Volume 4

CHAPTER XXXV.. Platonic Republic--Abstract.

PLATONIC REPUBLIC--ABSTRACT.

Declared theme of the Republic--Expansion and multiplication of the topics connected with it 1

Personages of the dialogue 2

Views of Kephalus about old age ib.

Definition of Justice by Simonides--It consists in rendering to every man what is owing to him ib.

Objections to it by Sokrates--There are cases in which it is not right to restore what is owing, or to tell the truth 3

Explanation by Polemarchus--Farther interrogations by Sokrates--Justice renders what is proper and suitable: but how? in what cases, proper? Under what circumstances is Justice useful? 4

The just man, being good for keeping property guarded, must also be good for stealing property--Analogies cited 5

Justice consists in doing good to friends, evil to enemies--But how, if a man mistakes who his friends are, and makes friends of bad men? 6

Justice consists in doing good to your friend, if really a good man: hurt to your enemy, with the like proviso. Sokrates affirms that the just man will do no hurt to any one. Definition of Simonides rejected ib.

Thrasymachus takes up the dialogue--Repulsive portrait drawn of him 7

Violence of Thrasymachus--Subdued manner of Sokrates--Conditions of useful colloquy ib.

Definition given by Thrasymachus--Justice is that which is advantageous to the more powerful. Comments by Sokrates. What if the powerful man mistakes his own advantage? 8

Correction by Thrasymachus--if the Ruler mistakes, he is pro tanto no Ruler--The Ruler, quâ Ruler--quâ Craftsman--is infallible 9

Reply by Sokrates--The Ruler, quâ infallible Craftsman, studies the interest of those whom he governs, and not his own interest ib.

Thrasymachus denies this--Justice is the good of another. The just many are worse off than the unjust One, and are forced to submit to his superior strength 10

Position laid for the subsequent debate and exposition 11

Arguments of Sokrates--Injustice is a source of weakness--Every multitude must observe justice among themselves, in order to avoid perpetual quarrels. The same about any single individual: if he is unjust, he will be at war with himself, and perpetually weak ib.

Farther argument of Sokrates--The just man is happy, the unjust man miserable--Thrasymachus is confuted and silenced. Sokrates complains that he does not yet know what Justice is ib.

Glaukon intimates that he is not satisfied with the proof, though he agrees in the opinion expressed by Sokrates. Tripartite distribution of Good--To which of the three heads does Justice belong? 12

Glaukon undertakes to set forth the case against Sokrates, though professing not to agree with it ib.

Pleading of Glaukon. Justice is in the nature of a compromise for all--a medium between what is best and what is worst 13

Comparison of the happiness of the just man derived from his justice alone, when others are unjust to him with that of the unjust man under parallel circumstances 14

Pleading of Adeimantus on the same side. He cites advice given by fathers to their sons, recommending just behaviour by reason of its consequences 15

Nobody recommends Justice per se, but only by reason of its consequences 16

Adeimantus calls upon Sokrates to recommend and enforce Justice on its own grounds, and to explain how Justice in itself benefits the mind of the just man 17

Relation of Glaukon and Adeimantus to Thrasymachus 18

Statement of the question as it stands after the speeches of Glaukon and Adeimantus. What Sokrates undertakes to prove ib.

Position to be proved by Sokrates--Justice makes the just man happy per se, whatever be its results 20

Argument of Sokrates to show what Justice is--Assumed analogy between the city and the individual ib.

Fundamental principle, to which communities of mankind owe their origin--Reciprocity of want and service between individuals--No individual can suffice to himself ib.

Moderate equipment of a sound and healthy city--Few wants 22

Enlargement of the city--Multiplied wants and services. First origin of war and strife with neighbours--It arises out of these multiplied wants ib.

Separate class of soldiers or Guardians. One man cannot do well more than one business. Character required in the Guardians--Mildness at home with pugnacity against enemies 23

Peculiar education necessary, musical as well as gymnastical 23

Musical education, by fictions as well as by truth. Fictions addressed to the young: the religious legends now circulating are often pernicious: censorship necessary 24

Orthodox type to be laid down: all poets are required to conform their legends to it. The Gods are causes of nothing but good: therefore they are causes of few things. Great preponderance of actual evil ib.

The Guardians must not fear death. No terrible descriptions of Hades must be presented to them: no intense sorrow, nor violent nor sensual passion, must be recounted either of Gods or Heroes 25

Type for all narratives respecting men 26

Style of narratives. The poet must not practise variety of imitation: he must not speak in the name of bad characters ib.

Rhythm and Melody regulated. None but simple and grave music allowed: only the Dorian and Phrygian moods, with the lyre and harp ib.

Effect of musical training of the mind--makes youth love the Beautiful and hate the Ugly 27

Training of the body--simple and sober. No refined medical art allowed. Wounds or temporary ailments treated; but sickly frames cannot be kept alive 28

Value of Gymnastic in imparting courage to the mind--Gymnastic and Music necessary to correct each other 29

Out of the Guardians a few of the very best must be chosen as Elders or Rulers--highly educated and severely tested ib.

Fundamental creed required to be planted in the minds of all the citizens respecting their breed and relationship 30

How is such a fiction to be accredited in the first instance? Difficulty extreme, of first beginning; but if once accredited, it will easily transmit itself by tradition 31

Guardians to reside in barracks and mess together; to have no private property or home; to be maintained by contribution from the people 32

If the Guardians fail in these precautions, and acquire private interests, the city will be ruined 32

Complete unity of the city, every man performing his own special function 33

The maintenance of the city depends upon that of the habits, character, and education of the Guardians 34

Religious legislation--Consult the Delphian Apollo ib.

The city is now constituted as a good city--that is, wise, courageous, temperate, just. Where is its Justice? ib.

First, where is the wisdom of the city? It resides in the few elder Rulers ib.

Where is the Courage? In the body of Guardians or Soldiers 35

Where is the Temperance? It resides in all and each, Rulers, Guardians, and People. Superiors rule and Inferiors obey ib.

Where is the Justice? In all and each of them also. It consists in each performing his own special function, and not meddling with the function of the others 36

Injustice arises when any one part of the city interferes with the functions of the other part, or undertakes double functions 37

Analogy of the city to the individual--Each man is tripartite, having in his mind Reason, Energy, Appetite. These three elements are distinct, and often conflicting ib.

Reason, Energy, Appetite, in the individual--analogous to Rulers, Guardians, Craftsmen in the city. Reason is to rule Appetite. Energy assists Reason in ruling it 39

A man is just when these different parts of his mind exercise their appropriate functions without hindrance ib.

Justice and Injustice in the mind--what health and disease are in the body 40

Original question now resumed--Does Justice make a man happy, and Injustice make him miserable, apart from all consequences? Answer--Yes ib.

Glaukon requires farther explanation about the condition of the Guardians, in regard to sexual and family ties 41

Men and women will live together and perform the duties of Guardians alike--They will receive the same gymnastic and musical training 41

Nature does not prescribe any distribution of functions between men and women. Women are inferior to men in every thing. The best women are equal to second-best men 42

Community of life and relations between the male and female Guardians. Temporary marriages arranged by contrivance of the Elders. No separate families ib.

Regulations about age, for procreation--Children brought up under public authority 44

Perfect communion of sentiment and interest among the Guardians--Causes of pleasure and pain the same to all, like parts of the same organism ib.

Harmony--absence of conflicting interest--assured scale of equal comfort--consequent happiness--among the Guardians 45

In case of war both sexes will go together to battle--Rewards to distinguished warriors 46

War against Hellenic enemies to be carried on mildly--Hellens are all by nature kinsmen 47

Question--How is the scheme practicable? It is difficult, yet practicable on one condition--That philosophy and political power should come into the same hands ib.

Characteristic marks of the philosopher--He contemplates and knows Entia or unchangeable Forms, as distinguished from fluctuating particulars or Fientia 48

Ens alone can be known--Non-Ens is unknowable. That which is midway between Ens and Non-Ens (particulars) is matter only of opinion. Ordinary men attain nothing beyond opinion 49

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