Justice is not intrinsically valuable but worth respecting only if one Thrasymachus left off, providing reasons why most people think that The Gorgias, but Socrates’ “victory” fails to Thrasymachus withdraws sullenly, like Callicles in Question of whether one should live a just or unjust life (344d–e),Īnd he tries repeatedly to repel Thrasymachus’ onslaught. Socrates sees in this “immoralist” challenge the explicit The strong themselves, on this view, are better offĭisregarding justice and serving their own interests directly. Strong, in order that the weak will serve the interests of the On Thrasymachus’ view (seeĮspecially 343c–344c), justice is conventionally established by the Had his fill of this conversation (336a–b), and he challenges theĪssumption that it is good to be just. Socratic examination, but they continue to assume that justice is a Then Polemarchus fail to define justice in a way that survives This is enough to prompt more questions, for Save us from being unjust and thus smooth the way for an agreeableĪfterlife (330d–331b). Think-Cephalus says that the best thing about wealth is that it can After Socrates asks his host what it is likeīeing old (328d–e) and rich (330d)-rather rude, we might In Book One, the Republic’s question first emerges in theįigure of Cephalus. Introduction: The Question and the Strategy 1.1 The Nature of the Question Psychology in the Republic, and thus that the former is more That politics in the Republic is based upon the moral Strategy Socrates uses to answer the question. Preliminary understanding of the question Socrates is facing and the Of ethics and politics in the Republic requires a Issues of ethics and politics in the Republic. This article attempts to provide a constructive guide to the main Plato: middle period metaphysics and epistemology,Īnd for more about the discussion of the poets, see More on what the Republic says about knowledge and its This article, however,įocuses on the ethics and politics of Plato’s Republic. Involves a wide-ranging discussion of art. Of how knowledge can rule, which includes discussion of what Just city and a just person are in principle possible is an account The account in Books Five through Seven of how a Not that ethics and politics exhaust the concerns of the Republic sustains reflections on political questions, as Yet because Socrates links hisĭiscussion of personal justice to an account of justice in the cityĪnd makes claims about how good and bad cities are arranged, the Is a contribution to ethics: a discussion of what the virtue justice Poets’ claims to represent the truth and by offering a new myth thatĪs this overview makes clear, the center of Plato’s Republic Teachings of poets, he bolsters his case in Book Ten by indicting the Of this point, and because Socrates’ proofs are opposed by the Then, because Socrates wants not only to show that it isĪlways better to be just but also to convince Glaucon and Adeimantus “proofs” that it is always better to be just than Socrates in Books Eight and Nine finally delivers three The just city and the just human being as he has sketched them are inįact good and are in principle possible. Through Seven, he addresses this challenge, arguing (in effect) that Socrates is finally close to answering the question after heĬharacterizes justice as a personal virtue at the end of Book Four,īut he is interrupted and challenged to defend some of the moreĬontroversial features of the good city he has sketched. Good city would be just and that defining justice as a virtue of aĬity would help to define justice as a virtue of a human being. Way around, sketching an account of a good city on the grounds that a To answer the question, Socrates takes a long This question, and Glaucon and Adeimantus make it explicit at theīeginning of Book Two. Plato’s Republic centers on a simple question: is it alwaysīetter to be just than unjust? The puzzles in Book One prepare for
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