Guardians And Auxiliaries In Plato's Republic

Spirited individuals whom are represented by the guardians and auxiliaries in the Republic. Socrates states that “Don’t we, of course, say that the spirited part is always wholly set on mastery, victory and good reputation” (581a). They are described as wise individuals that can ensure the welfare of their society. Socrates suggests that the guardians be controlled through an education designed to make them like "noble puppies, that are fierce with enemies and gentle with familiars” (375a). This group of people has the strictest of restrictions impressed upon them, so they mold to a perfect soldier in the eye of the perfect Republic. The discussion of the necessity for such guardians is brought up as Socrates and the other participants in the dialogue identify the causes of war and that its presence is inevitable. Socrates says that those fit for a guardian's education must by nature be

"philosophic, spirited, swift, and strong" (376 c).
Since nature is not sufficient to produce these qualities, they must be obtained through education. Education of the guardian is in two parts: music and poetry, and physical training. Education in music for the soul and gymnastics for the body, Socrates says, is the way to shape the guardians' character correctly and thereby prevent them from rebelling or terrorizing the citizens. Their interest was honor and that their virtue was courage. The spirited soul was closely linked to the heart of a person. This spirit was the very essence of a person’s soul, the driving force of energy that kept bad influences at bay and allowed them to live virtuous livesguardians' education is primarily moral in nature, emphasizing the blind acceptance of beliefs and behaviours; rather than the ability to think critically and independently. The guardians must be lovers of learning like "noble puppies" who determine what is familiar and foreign by "knowledge and ignorance" (376 b). This combination includes both a rigorous physical training and great attention to their education before any other attribute bestowed upon the guardians. if a child of a guardian is inferior, not naturally suited to be a guardian, he will be put where he fits. So, it is true with citizens, who can advance to become guardians if they are superior to their parents, and then they will leave the rest behind them.
Finally, the wisdom-loving individual is address by Socrates, whom are represented by the philosopher-kings in the Republic. Socrates states that “it’s plain to everyone that the part with which we learn is always entirely directed toward knowing the truth as it is; and of the parts, it cares least for money and opinion… Then would it be appropriate for us to call it learning-loving and wisdom-loving?” (581b). Socrates now acknowledges that the nature necessary in philosopher-kings is rare. Quick, fiery natures suited to music are usually too unstable for courage in the face of war, and trustworthy, brave natures that excel in war are often slow intellectually (503c-d). Thus, potential philosopher-kings must receive a new form of education that will identify, test, and refine their philosophical natures. The more practical side of the education of the philosopher kings involves not only the education of music, poetry, and physical training, but also mathematics, as "it leads the soul powerfully upward and compels it to discuss numbers themselves" (525d). Children with suitable nature, especially those that love to learn, display great potential. Instead, education serves to identify those who are capable of philosophizing and helps to strengthen the characters of those who are capable. Furthermore, the philosopher-kings education will teach true love of learning and philosophy, as opposed to the false love of learning of the "noble puppies" (376b). The philosopher-kings' education aims beyond the attainment of the four virtues and includes the greatest and most beneficial study: that of "the good" (505a). Knowledge of the good is the ultimate virtue; without it the attainment of other virtues is impossible. Philosophers are both morally and intellectually suited to rule: morally because it is in their nature to love truth and learning so much that they are free from the greed and lust that tempts others to abuse power and intellectually because they alone can gain full knowledge of reality,
The city-soul analogy in the Republic is a fundamental argument upon which Plato builds the rest of his work.

The idea of the possibility of such model of justice and education, thus in turn the utopia city. Plato's ideal social arrangement would be a city with philosophy-kings, guardians, auxiliaries, and producers or craftsmen. justice of the city is much clearer and more obvious than that of the individual. such a society is nearly impossible as it is built mainly on the foundation of myths and censorship. Despite these being based on noble falsehoods, they are still lies. For instance, the myth of the metals explains why certain people belong to certain class and allows the citizens to be patriotic and harmonious which is beneficial for the City. However, when justice of the city as a whole is looked at, there is no need to demand that every citizen have the same type of justice. "the city we were founding and describing exists in theory, for I don't think it exists anywhere on earth" (592b). Plato himself also agrees, and suggests that such state is

non-realistic.