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The development of democracy in Athens
Rise of democracy in Athens
Rhodes, P.J. 2009. “Ancient Athens: Democracy and empire.” European Review of History 16(2): 201-215
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The concept of justice is an extremely vague and an ambiguous subject. Its characterization in the political arena, as well as in personal spheres may differ from person to person, as explored in Plato’s The Republic. The view of justice by Plato is understood by the need for structure and balance, represented by the groupings of the social classes, as well as of the soul; the incessant need for justice highlights the imperfections of humanity and demands balance and an ideal structure for societal convention.
Athens in Plato’s time provides an apt description of turmoil and numerous political shifts in a short period of time. The Peloponnesian War ended with Sparta as the victor, while Athens became a picture of the devastation of the war. The disparity of Athens became heightened by an onslaught of the plague, the devastating loss of humanity, as well as economic difficulties due to of the cost of the war. Furthermore, the political arena of Athens became controlled by the Thirty Tyrants, who “appointed a Council of 500 to serve the judicial functions formerly belonging to all the citizens” (Gill). Critias and Theramenes, the leaders of the Thirty Tyrants, eliminated the powers of a democracy and began to rule as an oligarchy, executing any who opposed their rule. Plato juxtaposes the oligarchic regime with the concept of justice in his vision of a perfect society. He understands that the imperfections of the human need to be subdued or hidden by organizational efforts. Plato highlights structure and organization by dividing the population into three spheres: guardians, auxiliaries and producers. Each class structure is designated a task, the leader must make fair decisions and decide fairly amongst the population, the guards m...
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...t a lethargic state. Instead, it implies the feeling of adaptability and compromise.
The need for justice signifies that there is turmoil within the population. Justice, in Plato’s example, neglects to mention the fundamental characteristics of humanity when dividing up the population. Although he mentions an innate desire for money and power, he does not take into consideration a possible solution if a rebellion were to start because of the farmers desire to rule and be equals. Plato also neglects the importance of the right of choice; a ruler can be a better warrior than a philosopher, a farmer may be more philosophical than a ruler. Although his theory is understood much better on paper, rather than in practice, the concept of structure, balance and impartiality symbolizes the idealized version of justice and portrays the idea of a harmonious and cohesive soul.
Justice is generally thought to be part of one system; equally affecting all involved. We define justice as being fair or reasonable. The complications fall into the mix when an act of heroism occurs or morals are written or when fear becomes to great a force. These complications lead to the division of justice onto levels. In Aeschylus’ Oresteia and Plato’s Republic and Apology, both Plato and Aeschylus examine the views of justice and the morality of the justice system on two levels: in the city-state and the individual.
Plato’s Republic focuses on one particular question: is it better to be just or unjust? Thrasymachus introduces this question in book I by suggesting that justice is established as an advantage to the stronger, who may act unjustly, so that the weak will “act justly” by serving in their interests. Therefore, he claims that justice is “stronger, freer, and more masterly than justice” (Plato, Republic 344c). Plato begins to argue that injustice is never more profitable to a person than justice and Thrasymachus withdraws from the argument, granting Plato’s response. Glaucon, however, is not satisfied and proposes a challenge to Plato to prove that justice is intrinsically valuable and that living a just life is always superior. This paper will explain Glaucon’s challenge to Plato regarding the value of justice, followed by Plato’s response in which he argues that his theory of justice, explained by three parts of the soul, proves the intrinsic value of justice and that a just life is preeminent. Finally, it will be shown that Plato’s response succeeds in answering Glaucon’s challenge.
He notes the uniqueness of Plato’s definition of justice and theorizes that in Platonic justice, it is not justice which has been changed, but rather its playing ground has been changed. Plato uses justice to mean harmony within a community, whether this community comprises parts of the soul or citizens within a republic. Demos focuses on the idea of ‘giving each its due’ in order to promote harmony. The failure to give one his due is the cause for injustice. Demos simplifies the solution to Sachs’ dilemma by proving through morality that vulgar justice stems from Platonic justice. He states that because the Platonically just soul can only be healthy through reason, and since “the concern of reason is that the good should be exemplified everywhere,” giving each his due becomes part of one’s self-fulfillment.
The march towards developing a democratic society is often obstructed with societal unrest due to the influence of the status quo on the instruments of power. Before the rule of Solon, Athens underwent this same rule, as there was much discontent among the social classes in Athens. The society suffered financial disparity that often was the trigger for the war among the rich and poor in the society. This was a major factor that forced Solon into power to institute policies that would see a reformed Athens. By so doing, the society was looking for an avenue that would guarantee democracy and a society that is fair for everyone. The city-state of Athens was the epicenter of the revolution for the Athenian democracy during the fifth century BC. In the Athenian democracy, the electorate voted for the legislation of bills instead of a direct democracy where the electorates are tasked with electing representatives who later developed the bill. Among the first people who made significant contributions to the development of the Athenian democracy were Solon (594 BC), Cleisthenes (508/7 BC), Pericles (495 – 429 BC) and Ephialtes (462 BC). Pericles was the longest serving democratic leader who contributed much development in democracy in the city. This paper will give an account of the age of the Pericles.
In Plato’s The Republic, we, the readers, are presented with two characters that have opposing views on a simple, yet elusive question: what is justice? In this paper, I will explain Thrasymachus’ definition of justice, as well as Socrates’s rebuttals and differences in opinion. In addition, I will comment on the different arguments made by both Socrates and Thrasymachus, and offer critical commentary and examples to illustrate my agreement or disagreement with the particular argument at hand.
The Republic is the most important dialogue within Plato's teaching of politics. It deals with the soul, which, as we know from the beginning, at the level where one must make choices and decide what one wants to become in this life, and it describes justice as the ultimate form of human, and the ideal one should strive for both in life and in state. Justice as understood by Plato is not merely a social virtue, having only to do with relationship between people, but virtue that makes it possible for one to build their own regime and reach happiness.
In ‘The Republic’, Plato examines multiple forms of justice. The first of these that comes into account is justice within ones soul. On the matter, Socrates (and hence in Plato’s opinion) states there to be three parts of the soul, the basis of Plato’s famous tripartite theory. These are reason (the deductive part which includes knowledge), appetite (which encompasses desire for the more luxurious aspects of life) and spiritedness (which is in essence the drive and motivation of the soul). More specifically, reason and appetite are at odds with each other and spirit is an “auxiliary” of sorts, complying with which ever is more dominant. Plato’s view is that in the just man, reason triumphs and rules the others, with spirit as its servant and ally (Book 4, 441a and 441e). Desire, in the just man, is given a level lower than the two allies, which means wants deemed unnecessary are restricted such that the soul is not corrupted in fulfilling them. The state of inner justice is achieved when the tripartite works harmoniously, sticking to each of their individual duties without interference in the others affairs. In this regard, the soul is compared to a whole city, divided into similar classes: “money-making (desire), auxiliary (spirit), and deliberative (reason)” (441a). When each class works in tandem while staying true to their individual purposes, justice is said to exist on a societal level. More importantly, Plato deduces that reason should on a societal level too be chief among the classes, and the ruler should be the voice of reason (“Isn’t it proper for the calculating part to rule,” 441e).
The subject matter of the “Republic” is the nature of justice and its relation to human existence. Book I of the “republic” contains a critical examination of the nature and virtue of justice. Socrates engages in a dialectic with Thrasymachus, Polemarchus, and Cephalus, a method which leads to the asking and answering of questions which directs to a logical refutation and thus leading to a convincing argument of the true nature of justice. And that is the main function of Book I, to clear the ground of mistaken or inadequate accounts of justice in order to make room for the new theory. Socrates attempts to show that certain beliefs and attitudes of justice and its nature are inadequate or inconsistent, and present a way in which those views about justice are to be overcome.
Throughout The Republic, Plato constructs an ideal community in the hopes of ultimately finding a just man. However, because Plato’s tenets focus almost exclusively on the community as a whole rather than the individual, he neglects to find a just man. For example, through Socrates, Plato comments, “our aim in founding the
Plato’s Republic, although officially divided into ten books, can be separated into two very distinct sections. The first section, roughly spanning Books I through IV, contains a rather tangible investigation of justice in practice. Namely, the section considers what acts or occurrences are just, either in a city or in a man. The second section, beginning around Book V and continuing through the end of the dialogue, deals with the much more abstract issue of justice in a soul. The backbone of this section is the Allegory of the Cave, and the establishment of the philosopher. Within these discussions, a new concept of justice is revealed which proves to be the most profound in the dialogue, and comes closest to answering the question of Socrates’ success in convincing Glaucon and Adeimantus that it pays to be just.
In his philosophical text, The Republic, Plato argues that justice can only be realized by the moderation of the soul, which he claims reflects as the moderation of the city. He engages in a debate, via the persona of Socrates, with Ademantus and Gaucon on the benefit, or lack thereof, for the man who leads a just life. I shall argue that this analogy reflecting the governing of forces in the soul and in city serves as a sufficient device in proving that justice is beneficial to those who believe in, and practice it. I shall further argue that Plato establishes that the metaphorical bridge between the city and soul analogy and reality is the leader, and that in the city governed by justice the philosopher is king.
Within two classical works of philosophical literature, notions of justice are presented plainly. Plato’s The Republic and Sophocles’ Antigone both address elements of death, tyranny and immorality, morality, and societal roles. These topics are important elements when addressing justice, whether in the societal representation or personal representation.
To give us a closer look at the makeup of different societies, the author describes the four unjust constitutions of the city and man, in Book VIII. There is timocracy, and the honor-driven man who rules that sort of government; there is oligarchy, which is ruled by a man driven by his necessary appetites; there is democracy which is ruled by a man driven by his unnecessary appetites; and there is tyranny, which is ruled by a man driven by his unlawful appetites (223). Each of these constitutions is worse than the last, with tyranny being the worst form of government and the most repulsive kind of man. According to Plato, “We can have a complete consideration of how pure justice is related to pure injustice with respect to the happiness and wretchedness of the men possessing them.” (223). Since the city is considered a living thing and all things considered human eventually fall into disrepair, these four unjust constitutions are not presented as theoretical categorizations, but instead as the inevitable stages that a city will pass through.
In order to explain the idea of justice within the text, Socrates breaks it down into two separate forms of justice. Political justice and individual justice. With political justice he stated that a just state would be divided into what becomes almost three different classes of society, mirroring the different portions of human soul. “In the Republic Plato advances the theory that the soul has three independent parts: Reason, Spirit and appetite. Using this theory Plato constructs an account of the human virtues: each of the three parts of the soul has its own special role to play in a human beings life.” (Cooper) These soul parts being known as: Reason, Spirit, and Appetite. This observation therefore makes the human spirit almost completely parallel to the general just society. “A just man then will not differ from a just city, but he will be like it, as far as the actual pattern of justice goes . . . We thought a city just when three classes of natures in it each did their own business; and again we thought it temperate and brave and wise because of certain other states and conditions of these same three classes.” (Republic, 272) Plato then goes on to state that the tripartite soul is what determines how an individual will behave. Plato theorized that all people’s souls possessed unequal levels of
In order to understand how unity and harmony tie the ideal state together, one must first understand the coloration of unity with justice. Simply defined justice, according to Plato, is specialization. Each person doing their own craft is what justice entails. However, this definition of justice leads to something larger within the individual and the state. According to Plato, "... we must compel these Guardians and Auxiliaries of ours to second our efforts; and they, and all the rest with them, must be induced to make themselves perfect masters each of his own craft. In that way, as a community grows into a well ordered whole, the several classes may be allowed such measure of happiness as their nature will compass" (P, p. 111). The theory of justice as specialization leads to the happiness of the whole.