The republic book 1. The Republic Book I Summary & Analysis 2022-10-04
The republic book 1
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In the Republic, Plato’s masterpiece of political philosophy, the philosopher seeks to define justice and to determine the best form of government. In Book 1 of the Republic, Plato lays the foundation for his argument by introducing the character of Cephalus, a wealthy and just man who embodies the virtues of traditional Greek society. Through a dialogue with Cephalus, Plato explores the nature of justice and the role it plays in a person’s life.
Plato begins by asking Cephalus what he considers to be the most important thing in life. Cephalus responds that it is living a just and virtuous life, as this is the only way to ensure a good reputation and a peaceful death. Plato then asks Cephalus what he considers to be the most important aspect of justice. Cephalus replies that it is fulfilling one’s obligations and repaying one’s debts, both financial and moral.
Plato challenges this conventional understanding of justice, arguing that it is merely a matter of self-interest and does not address the deeper question of what justice truly is. He asserts that justice is not just about fulfilling one’s obligations, but about living in accordance with the good and the true. In other words, justice is about living a life that is in harmony with the natural order of things and the eternal truths that govern the universe.
Plato goes on to argue that the pursuit of justice is not just an individual concern, but is also essential for the well-being of the state. He asserts that a just society is one in which all citizens are able to live in harmony and contribute to the common good. In contrast, an unjust society is one in which some citizens are able to take advantage of others and advance their own interests at the expense of the common good.
Throughout the rest of the Republic, Plato expands upon these ideas and explores the various forms of government that are possible. He ultimately concludes that the best form of government is one in which philosopher-kings rule, as they are the only ones who are able to understand the eternal truths and apply them to the governance of the state.
In conclusion, Book 1 of the Republic serves as an introduction to Plato’s philosophy of justice and the role it plays in both individual lives and the life of the state. Through his dialogue with Cephalus, Plato challenges the conventional understanding of justice and asserts that it is not just about fulfilling one’s obligations, but about living in accordance with the good and the true. He also argues that the pursuit of justice is essential for the well-being of the state and that the best form of government is one in which philosopher-kings rule.
The Republic
Well; and has not the soul an end which nothing else can fulfil? And what is your view about them? How characteristic of Socrates! At the moment I still do not know what you mean. In fact these ideas may have revolutionized philosophy back in his time. Yes, he said; at any rate those of them who are able to be perfectly unjust, and who have the power of subduing states and nations; but perhaps you imagine me to be talking of cutpurses. But that the point of learning is to return to those who are ignorant and to be forced to attempt to explain the truth of existence to them. Plato proposes to banish the myths of Homer and Hesiod; then Plato ends his magnum opus with his own myth.
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The Republic Book I Summary & Analysis
Do they have a function? And you also said that the just will not go beyond his like but his unlike? Book I sets up these challenges. Thrasymachus offers to define justice if they will pay him. And would you propose that this function of a horse, or of anything else, would be what can only be carried out with that or is best carried out with that? Some complain of the slights which are put upon them by relations, and they will tell you sadly of how many evils their old age is the cause. What, Thrasymachus, is the meaning of this? Men of my age flock together; we are birds of a feather, as the old proverb says; and at our meetings the tale of my acquaintance commonly is --I cannot eat, I cannot drink; the pleasures of youth and love are fled away: there was a good time once, but now that is gone, and life is no longer life. Far otherwise; if he did would not be the simple, amusing creature which he is. Obviously, said he, it is the skill that gives medicine, food and drink to bodies. This would be no mystery if he was a halfwit.
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Plato: the Republic (Book 1)
The reason I ask, said I, is because you do not seem to be extremely fond 330C of money, and this is, in general, the case with those who have not acquired the money themselves, while those who have acquired it are twice as attached to it as anyone else. And then they set about exercising their authority, not as though they are embarking upon something good, nor as though they are going to do well out of it, but as a necessity, 347D because they are not able to entrust it to anyone better than, or similar to, themselves. You are not far wrong, I said. But on a nearer examination of them the similarity vanishes, and they are seen to be distinct characters. In fact these ideas may have revolutionized philosophy back in his time.
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Plato
Liberals criticize his hatred of democracy and freedom. But ought the just to injure any one at all? Then in making their laws they may sometimes make them rightly, and sometimes not? And what would you say of the physician? And are you going to run away before you have fairly taught or learned whether they are true or not? The state Plato describes here is one that is highly prohibitive in almost every aspect. Certainly, he confers a benefit. Thrasymachus further defines justice in his long speech that the good reasons people have for praising justice and condemning injustice have nothing to do with their believing that it is the ends of justice that are desirable. To most men, as Cephalus recognizes, old age is a source of misery and resentment.
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Plato, Republic, Book 1
Yes, he said; at any rate those of them who are able to be perfectly unjust, and who have the power of subduing states and nations; but perhaps you imagine me to be talking of cutpurses. But to him who is conscious of no sin, sweet hope, as Pindar charmingly says, is the kind nurse of his age: Hope, he says, cherishes the soul of him who lives in justice and holiness and is the nurse of his age and the companion of his journey; --hope which is mightiest to sway the restless soul of man. I should say not. Polemarchus and I may have been guilty of a little mistake in the argument, but I can assure you that the error was not intentional. And he is good in as far as he is wise, and bad in as far as he is foolish? Men of my age flock together; we are birds of a feather, as the old proverb says; and at our meetings the tale of my acquaintance commonly is—I cannot eat, I cannot drink; the pleasures of youth and love are fled away: there was a good time once, but now that is gone, and life is no longer life. And so we shall be saying the exact opposite of what we said Simonides is saying. Well what you are saying is true, in this case, said he.
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The Republic by Plato
So we sat down beside him, since some seats were arranged there, in a circle. Will you also say that when a shield or a lyre are to be guarded, and not used, justice is useful, but when they are to be used, military or musical skill is useful. By posing these questions in their most basic forms, and attempting answers, he makes it clear which questions are the important ones in life, and how difficult they are to answer. For let me tell you, Socrates, that when a man thinks himself to be near death, fears and cares enter into his mind which he never had before; the tales of a world below and the punishment which is exacted there of deeds done here were once a laughing matter to him, but now he is tormented with the thought that they may be true: either from the weakness of age, or because he is now drawing nearer to that other place, he has a clearer view of these things; suspicions and alarms crowd thickly upon him, and he begins to reflect and consider what wrongs he has done to others. But do you see, he rejoined, how many we are? And has not the eye an excellence? Nay, I am sure of it.
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Plato, Republic Book 1
But happiness and not misery is profitable. I am speaking, as before, of injustice on a large scale in which the advantage of the unjust is most apparent; and my meaning will be most clearly seen if we turn to that highest form of injustice in which the criminal is the happiest of men, and the sufferers or those who refuse to do injustice are the most miserable—that is to say tyranny, which by fraud and force takes away the property of others, not little by little but wholesale; comprehending in one, things sacred as well as profane, private and public; for which acts of wrong, if he were detected perpetrating any one of them singly, he would be punished and incur great disgrace—they who do such wrong in particular cases are called robbers of temples, and man-stealers and burglars and swindlers and thieves. Now he to whom the ledger of his life shows an account of many evil deeds starts up 43 even from his dreams like children again and again in affright and his days are haunted by anticipations of worse to come. While, to someone who is aware, in himself, of nothing unjust, a pleasant, good anticipation is ever present; a nurse in his old age, as Pindar says. Is not the man who is most skilful to strike or inflict a blow in a fight, whether as a boxer or elsewhere, also the most wary to guard against 64 a blow? And now cheat and play the informer if you can; I ask no quarter at your hands. After Thrasymachus proposes his idea of justice, the whole discussion had been shifted and Socrates has to now prove what justice is and prove that it is worthwhile.
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Plato, Republic, Book 1, section 327a
Yes, Cleitophon, but he also said that justice is the interest of the stronger, and, while admitting both these propositions, he further acknowledged that the stronger may command the weaker who are his subjects to do what is not for his own interest; whence follows that justice is the injury quite as much as the interest of the stronger. Plato seems to believe that the perfect life is led only under perfect conditions which is the perfect society. . And by contracts you mean partnerships? And, my dear illustrious friend, do say what you think, that we may make a little progress. Why, my good friend, I said, how can any one answer who knows, and says that he knows, just nothing; and who, even if he has some faint notions of his own, is told by a man of authority not to utter them? You are quite right, he replied. Then the just has turned out to be wise and good and the unjust evil and ignorant. This they affirm to be the origin and nature of justice; it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but the lesser evil, and honored by reason of the inability of the men to do injustice.
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