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Concept of justice according to plato
Concept of justice according to plato
Concept of justice according to plato
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Justice In Plato's The Republic
Ralph Waldo Emerson once wrote “One man’s justice is another’s injustice.” This statement quite adequately describes the relation between definitions of justice presented by Polemarchus and Thrasymachus in Book I of the Republic. Polemarchus initially asserts that justice is “to give to each what is owed” (Republic 331d), a definition he picked up from Simonides. Then, through the unrelenting questioning of Socrates, Polemarchus’ definition evolves into “doing good to friends and harm to enemies” (Republic 332d), but this definition proves insufficient to Socrates also. Eventually, the two agree “that it is never just to harm anyone” (Republic 335d). This definition is fundamental to the idea of a common good, for harming people according to Socrates, only makes them “worse with respect to human virtue” (Republic 335 C). Polemarchus also allows for the possibility of common good through his insistence on helping friends. To Polemarchus nothing is more important than his circle of friends, and through their benefit he benefits, what makes them happy pleases him.
Upon the summation of the debate between Polemarchus and Socrates, Thrasymachus enters into the fray. He states that justice “is nothing other than advantage of the stronger” (Republic 338c), and also that the greatest life is that of perfect injustice, to be found in the life of a tyrant. This definition leaves no room for the common good because it creates a life of compet...
Donald Trump is the victim of many jokes because of his orange fake tan and wispy hair. Teddy was known for his glasses and for his distinct teeth. These matchless characteristics are easily identified in any political cartoon because they are extremely exaggerated to prove a point. Not only do they stand out for their psychical appearances, their personalities are quite unique as well. Both are known for their harsh, passionate temperaments towards ineffective government. Both played on populist beliefs and placed the average man against the government while realizing the potential for media influence. Roosevelt was one of the first to utilize media like newspapers and magazines in attempt to sway public opinion. Trump does the same but with modern technologies. He operates his own twitter account, often voicing his blunt opinions in a sometimes controversial way. Regardless, he gets his point across to millions in a matter of seconds. Today’s society allows for quicker spreading of news, but Roosevelt still expressed his views
The faces in this political cartoon are very exaggerated, giving a very comedic feel. Obama's chin was made longer and he has huge ears. The Pope wasn't given a neck in this cartoon, as well as a big forehead. It makes the audience laugh due to the ridiculous illustrations.
Initially Thrasymachus states that Justice is ‘nothing else but the interest of the stronger’. Cross and Woozley identify four possible interpretations; the Naturalistic definition, Nihilistic view, Incidental comment, and the more useful Essential analysis. The ‘Essential Analysis’: “An action is just if and only if it serves the interest of the stronger,” with Thrasymachus stating the disadvantages of Justice and advantages of Injustice. This leads to problems with the stronger man, is it merely the promotion of self-interests? If Justice favours the interests of the stronger, is this simply from the perception of the weak with morality not concerning the stronger? Cross re-formulates Thrasymachus’s view as ‘Justice is the promotion of the ‘strongers’ interest’, therefore both weak and strong can act justly in furthering the strongers interests. However, complication occurs when we understand that Justice is another’s good: “You are not aware tha...
Thrasymachus has just stated, "Justice is nothing other than the advantage of the stronger", and is now, at the request of Socrates, clarifying his statement.
The artwork displayed in this cartoon is presented in such a way that anyone can understand the meaning of such symbols such as the twitter bird. The assumption that Donald Trump’s intelligence is at a smaller scale than that of Hilary Clinton is derived from the depiction of his smaller brain. Finally, MacGregor’s depiction of a mocking grin on Hilary’s face draws the attention of the audience and provokes a sense of humor and favoritism. Furthermore, it is evident to conclude that the cartoon is under the assumption that Hilary knows she is a better candidate based on her qualifications and experience with the government. Nevertheless, the enlarged puckered lips on Donald Trump’s face conducts a reasoning that most would assume he is bothered and will indeed repel against anyone who opposes his will. Overall, Doug MacGregor does an exceptional job by evoking emotions towards a massive audience of American citizens with his political
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.
The debate between Thrasymachus and Socrates begins when Thrasymachus gives his definition of justice in a very self-interested form. Thrasymachus believes that justice is only present to benefit the ruler, or the one in charge – and for that matter any one in charge can change the meaning of justice to accommodate their needs (343c). Thrasymachus provides a very complex example supporting his claim. He states that the man that is willing to cheat and be unjust to achieve success will be by far the best, and be better than the just man.
Unknowingly to many Americans, when they go to vote on Election day, they aren 't actually voting for their favorite presidential candidate but, they are actually voting to elect a group of state electors, who will select the president on the behalf of the general public. They have pledged to vote for a specific candidate in the Electoral College, which is the group of representatives that actually elects the President and Vice President. Currently, the Electoral College has 538 members who represent each state, equal to the number of representatives and senators that represent the state in Congress. One exception is Washington D.C. who still has three electoral votes, despite not having any representation in congress. For a candidate to win
Thrasymachus believes that the definition that justice is what is advantageous for the stronger. Thrasymachus definition quote
...s are a paradigm case of those in control. The essence of ruling is, therefore, to be unjust and that is why a tyrant is a perfect ruler. He always knows what is to his advantage and how to acquire it. Thrasymachus’ view of justice is appealing but therein lies a moral danger and this is refuted by Socrates.
While speaking with Polemarchus, the conversation regarding crafts lies in what they owe or give. In taking this form of conversation, after discussing what medicine and cooking give, Socrates urges Polemarchus to express what justice gives: “Now what does the craft we would call justice give, and to whom or what does it give it” (332d)? Polemarchus, based on the previous discussion, responds: “It gives benefit to friends and arm to enemies [.] In wars and alliances” (332d-e). Following this discussion, Polemarchus agrees that a just individual is the most capable of benefiting friends in alliances and wars.
Throughout all of history, a just man has been considered an individual who lives a life of excellence. However, as time has progressed, so has the definition of a “life of excellence” itself. Thus, an individual who was considered just in the 5th century BCE would possess very different characteristics than a just man today, despite the fact that both were considered to be men who achieved areté: the life of excellence.
Thrasymachus’s main argument is that, “Justice is nothing but the advantage of the stronger” (338c). In other words, Thrasymachus believes justice is advantageous to the stronger because those who behave justly are disadvantaged, and the strong who behave unjustly are advantaged. In his sense injustice is more profitable than justice because it allows people to enjoy benefits they would not obtain if they were to act 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.
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.