Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
What is justice according to plato in the republic
Application of justice in society
What is justice according to plato in the republic
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: What is justice according to plato in the republic
What is Justice? This seems to be the simple question to multiple answers and different opinion on what is it. From the classical days to our current modern day the question is what justice is yet to be answered. Although, the topic being vast and complicated it is somewhat defined or theorized as human virtue that makes a person befitting and good; justice is a social awareness that makes a society peaceful and good. This leads theory leads to so many questions in Plato’s book the Republic, like does absolute justice exist and what is just. The Republic shows a phenomenal importance to Plato’s attachment to Justice. Plato wanted end the widespread of corruption and political greed unrestrained in Athens, so as to save the Athenians from the
To understand the Plato theory of justice it is essential to mention the other theories proposed and defined by Sophists, Plato’s fellow citizens as narrated in the Republic.
The dialogue between Socrates and his fellow citizens in the Republic was spent looking for a definition of what justice is, they all had there different meaning and examples of what justice is and how it could be portrayed. Cephalous defines Justice by stating that Justice is returning what rightfully belongs to someone, that is Justice means living up to your legal obligation and being honest. Socrates refuting what Cephalous had theorized with a counterexample saying it is like returning a weapon to a madman. If you owe a madman his weapon in some sense if it belongs to him legally, and still this would be an unjust act, since it would endanger the lives of others. In other words, Justice cannot be honoring a legal obligation and being honest. Polemarchus son of Cephalous took over his father’s conversation with Socrates and had his definition of Justice which was quite similar to that of Cephalus. Polemarchus own definition of what justice is, he said
He argues we are only moral because it pays us and we have to be. Glaucon describes the historical evolution of the society where justice is a necessity and the strong taking advantage of the weak. The weaker, nonetheless, realized that they suffered more injustice. Faced with this condition they came to an agreement and instituted law and government through a sort of social contract and advocate the philosophy of just. Hence, Justice in a way is artificial and unnatural. It is the product of artificial rule of justice and law that the natural selfishness of man is
In Book 1 of the ‘Republic’, Socrates, in answer to the question ‘What is Justice?’ is presented with a real and dangerous alternative to what he thinks to be the truth about Justice. Julia Annas believes Thrasymachus thinks Justice and Injustice do have a real existence that is independent of human institutions; and that Thrasymachus makes a decided commitment to Injustice. She calls this view ‘Immoralism’: “the immoralist holds that there is an important question about justice, to be answered by showing that injustice is better.” This essay identifies this ‘Immoral’ view before understanding if and how Plato can respond to it. How does Plato attempt to refute Thrasymachus’s argument? Is he successful?
In book four of Plato's “The Republic” Socrates defines justice in the individual as analogous to justice in the state. I will explain Socrates' definition of justice in the individual, and then show that Socrates cannot certify that his definition of justice is correct, without asking further questions about justice. I will argue that if we act according to this definition of justice, then we do not know when we are acting just. Since neither the meaning of justice, nor the meaning of good judgement, is contained in the definition, then one can act unjustly while obeying to the definition of justice. If one can act unjustly while obeying this definition, then Socrates' definition of justice is uncertifiable.
Clearly, explain in what way Glaucon’s description of what people say about the origin of justice (about laws and mutual covenants in page 40) aligns or compares with what Hume says about the utility of justice. How do Glaucon’s and Hume’s conception of Human nature compare to each other? Do you agree with any of them? Why or why not?
In conclusion three notions of justice developed in Book I of The Republics of Plato are outlined in On Justice, Power and Human Nature. Justice is viewed as telling the truth and paying debts, doing good to friends and harm to enemies, and the advantage of the stronger.
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.
Also, that justice is a certain type of specialization, meaning that performing a particular task that is a person’s own, not of someone else’s. Plato (2007), Polemarchus argues with Socrates in book I that, “Justice was to do good to a friend and harm to an enemy” (335b p.13). Plato (2007) he then responds, “It is not the function of the just man to harm either his friends or anyone else, but of his opposite the unjust man” (335d p.14). His views of justice are related to contemporary culture, because when someone does something that they are supposed to do, they receive credit or a reward for it, but if the opposite of that is performed, by not doing the particular task that is asked, they are then rewarded but with punishments. Also, that justice is doing the right thing in a society. Justice of contemporary culture does not diverge from the views offered in The Republic and Socrates views are adequate, because if a task is not performed the way it needs to be, and is supposed to be a person should not be rewarded for it. Additionally, that an individual should be just not
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.
Cephalus is the first to give a definition of justice which is, living up to your legal obligations and being honest. At first I thought this definition was somewhat accurate because if everyone did their legal obligations everything would be fine. Socrates refutes this definition by using the example of a madman. Basically, what happens if you would owe a madman a weapon, but him having it is unjust and causes others harm. At this point it would almost be better to be dishonest. I found myself switching my opinion on this definition after Socrates gave this example.
The first definition that we explore is that of Cephalus, an elder of the city who is also the father of Polemarchus. Cephalus believes that justice is “Speaking the truth, and giving back what one takes (331d). Although speaking the truth is always an act of righteousness, This definition is proven inconsistent when Socrates raises the argument involving the mad man and the gun. “Everyone would surely say that if a man takes weapons from a friend when the latter is of sound mind, and the friend demands them back when he is mad, one shouldn’t give back such things, and the man who gave them back would not be just(331c). The idea of Socrates is that although the man who is keeping the weapons from his friend is breaking a law, he is potentially saving other people from injury in keeping the weapons away from the...
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.
Out of the confrontation with Cephalus, Polemarchus, and Thrasymachus, Socrates emerges as a reflective individual searching for the rational foundation of morality and human excellence. The views presented by the three men are invalid and limited as they present a biased understanding of justice and require a re-examination of the terminology. The nature in which the faulty arguments are presented, leave the reader longing to search for the rational foundations of morality and human virtue.
Kephalos defines justice as returning what one has received (Ten Essays, Leo Strauss, page 169). On the other hand, Kaphalos’ son, Polemarchus, states that justice is found in harming one’s enemies and helping ones’ friends (Republic, 332D). The final opinion in the discussion is given by Thrasymachus as he says: “justice is nothing else than the interest of the stronger” (Republic, 338C). However, the lack of knowledge to apply their definitions in reality creates a problem for Socrates. For example, Polemarchos’ view on justice requires a person to be able to distinguish between a friend and an enemy (History of political philosophy, Leo Strauss, 36). Socrates then refutes their definitions of justice and states that it is an advantage to be just and a disadvantage to be unjust. According to Socrates’ philosophy, “a just man will harm no man” and the application of justice becomes an art conjoined with philosophy, the medicine of the soul (History of political philosophy, Leo Strauss, 36). Therefore, the use of philosophy in ruling a city is necessary and the end goal of justice cannot be achieved unless the philosophers
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.
In Plato’s Republic, the main argument is dedicated to answering Glaucon and Adeimantus, who question the reason for just behavior. They argue it is against one’s self-interest to be just, but Plato believes the behavior is in fact in one’s self-interest because justice is inherently good. Plato tries to prove this through his depiction of an ideal city, which he builds from the ground up, and ultimately concludes that justice requires the philosopher to perform the task of ruling. Since the overall argument is that justice pays, it follows that it would be in the philosopher’s self-interest to rule – however, Plato also states that whenever people with political power believe they benefit from ruling, a good government is impossible. Thus, those who rule regard the task of ruling as not in their self-interest, but something intrinsically evil. This is where Plato’s argument that justice is in one’s self-interest is disturbed. This paper will discuss the idea that justice is not in one’s self-interest, and thus does not pay.