Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Plato’s concept of justice
Ancient Greek society
Criticism of Plato's work
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Plato’s concept of justice
Week nine was a very short week in class. Due to outstanding circumstances we only had a chance to meet for one class. The class took place this past Friday. We started class with discussing Plato in hopes to end our ongoing discussion regarding Plato, and Plato on Virtue. In class we all came to agreement that the ultimate virtue to Plato was justice. Referring back to last week’s diary I quote myself, justice can be described as each part of the whole doing what it is supposed to do. According to Plato, justice is a quality of the soul. Also Plato believed that justice would cure all evil in a society, therefore making it also a social consciousness, and therefore good. This would be present in an ideal state or ideal society according …show more content…
to Plato. I reference my previous source, Bhandari, and he stats that “Plato says that justice is not mere strength, but it is a harmonious strength. Justice is not the right of the stronger but the effective harmony of the whole.” Going off of Bhandari, I found some supporting evidence from Antonis Coumoundouros, and professor from Adrian College. He writes that “[t]he just person has a value that motivates him to do what is just” This approach seems to make a connection between a persons soul and a persons actions. In class we discussed the quote from Plato on Virtue, “[t]he united influence of music and gymnastic will bring them into accord, nerving and sustaining the reason with noble words and lessons…” In other words good music and a sound gymnastic is the foundation of a moral life.
In class we summed up this statement by saying if an individual feels good physically one will feel good mentally. To go more in depth with that thought, the mind learns the lesson of energetic spirit during exercise- energetic assertion through physical exercise. An individual’s energy will give them courage to do what they need to do. Socrates also thinks that sound gymnastic is the foundation of a moral life. I quote “he says that a good soul produces a good body, and that a healthy intellect ensures a healthy body (403d-e).” continuing off of that thought Socrates also says, “The man who makes the finest mixture of gymnastic with music and brings them to his soul in the most proper measure is the one of whom we would most correctly say that he is the most perfectly musical and well harmonized (412a).” These quotes were produced from an essay responding to The Republic. Ariel Dillo from Santa Clara University in Santa Clara, California is the author of the essay Education in Plato’s Republic. On a side note, it’s important to mention that gymnastics when being referred to are referring to the type in the Olympic games. They would be tasks associated with war, and war like
activities. Also mentioned in Dillo’s essay were Plato and his comment on music. In class we discussed how songs were Plato’s favorite arts. Particularly poetry when it was sung. There was the harmony, the music and muses. To Plato any words that were sung, especially about the Gods had to be morally good. Anything that could portray a Demigod or a Greek God as less then good could not happen. Also seeing these tales could be heard by anyone for a price the right message needed to be shared. Quoting The Republic again “The hero Achilles must be absent from all tales, because children cannot see lamenting or gross displays of immoderate emotion glorified for fear they will adopt the practices as their own (388). Additionally, tales cannot include displays of laughter (389a).” In the same respect excessive displays of grief, or happiness threaten the attitude that is desirable by the Gods. In short the words of the poetry had to be morally good, and also have a good message to teach.
In the book “Phaedo,” Plato discusses the theory of forms with ideas that concern the morality of the form. There are four philosophers that are expressed which are Phaedo, Cebes, and Simmias regarding the execution of Socrates. Socrates is presented in “Phaedo” on the morning of his execution where he is being killed. He tells his disciples Simmias and Cebes that he is not afraid of dying because a true philosopher should welcome and look forward to death but not suicide. A man should never commit suicide. He says that we are possessions of the Gods and should not harm themselves. He provides the four arguments for his claim that the soul is immortal and that a philosopher spends his whole life preparing for death.
One of the argument found in Plato’s Apology is that during the trial, Socrates had tried to defend himself in front of the judges and spoke, “If I disobeyed the oracle because I was afraid of death, then I should be fancying that I was wise when I was not wise”. This is an example of a Deductive Argument because it has a hypothetical syllogism which consist of having a conditional statement for both its premises in this case. More interestingly in this argument, it consists of pure hypothetical syllogism due to the fact that both statements are conditional. Based on the information given in this form of argument, I believed that this is considered to be an invalid argument because the conclusion does not necessarily follow both premises as
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.
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.
Just as in the modern society to which we live, where everyone feels justice has a different meaning, the society of Plato also struggled with the same problem. In this paper, I will look into the Republic, one of the books of Plato that resides heavily on defining an answer to the meaning of Justice, and try to find an absolute definition. I will also give my opinion on what I personally think justice is. During the time Socrates and his fellow citizens spent looking for a definition, they came across many different examples. Well-known Athenians, such as Polemarchus, bring out their own definitions of what justice is, with examples like Justice is "Doing the right thing, or "Giving everyone his due.
Traditionally justice was regarded as one of the cardinal virtues; to avoid injustices and to deal equitable with both equals and inferiors was seen as what was expected of the good man, but it was not clear how the benefits of justice were to be reaped. Socrates wants to persuade from his audience to adopt a way of estimating the benefits of this virtue. From his perspective, it is the quality of the mind, the psyche organization which enables a person to act virtuously. It is this opposition between the two types of assessment of virtue that is the major theme explored in Socrates’ examination of the various positions towards justice. Thus the role of Book I is to turn the minds from the customary evaluation of justice towards this new vision. Through the discourse between Cephalus, Polemarchus and Thrasymachus, Socaretes’ thoughts and actions towards justice are exemplified. Though their views are different and even opposed, the way all three discourse about justice and power reveal that they assume the relation between the two to be separate. They find it impossible to understand the idea that being just is an exercise of power and that true human power must include the ability to act justly. And that is exactly what Socrates seeks to refute.
In Plato’s Republic, justice and the soul are examined in the views of the multiple characters as well as the Republic’s chief character, Socrates. As the arguments progress through the Republic, the effect of justice on the soul is analyzed, as the question of whether or not the unjust soul is happier than the just soul. Also, Plato’s theories of justice in the man, the state, and the philosopher king are clearly linked to the cardinal virtues, as Plato describes the structure of the ideal society and developing harmony between the social classes. Therefore, the statement “justice is the art which gives to each man what is good for his soul” has to be examined through the definitions of justice given in the Republic and the idea of the good
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 be just or unjust. To be happy or unhappy? Men fall into these two categories. Why does a man act according to these 2 extremes? Is it because they fear punishment? Are they quivering in fear of divine retribution? Or do men do just things because it is good for them to do so? Is justice, good of its rewards and consequences? Or is it good for itself. What is justice? Are the people who are just, just as happy as the people who are unjust? Plato sheds light on these questions and says yes, I have the definition of justice and yes, just people are happy if not happier than unjust people. Plato show’s that justice is worthwhile in and of itself and that being a just person equates to being a happy person. In my opinion, Plato does a good job and is accurate when explaining what it is to be just and this definition is an adequate solution to repairing an unjust person or an unjust city or anything that has an unjust virtue and using the definition of what justice is accurately explains why just people are happier than unjust people.
As students file into the auditorium of the Academy the first thing that we all notice is the two professors that were standing at the front of the room. After all the students were seated that is when the first professor stepped forward to address the class. Plato: Good Morning Students! Students: Good Morning Professor! Plato: Many of you may know who I am and then there are those of you that do not. For those of you that do not know who I am, my name is Plato. I founded this Academy in 387 and it is the first of its kind (http://en.wikipedia.org/wiki/Platonic_Academy). I have studied under many great philosophers. After Plato got done speaking he stepped back and the professor standing to the left of him stepped forward and addressed the class. Aristotle: Good Morning Student! Students: Good Morning Professor! Aristotle: Like Plato there are many of you that know me and there are those of you that do not. So I will introduce myself to those of you that do not know me. My name is Aristotle. I was a
Mimesis, the ‘imitative representation of the real world in art and literature’ , is a form that was particularly evident within the governance of art in Ancient Greece. Although its exact interpretation does vary, it is most commonly used to describe artistic creation as a whole. The value and need for mimesis has been argued by a number of scholars including Sigmund Freud, Philip Sydney and Adam Smith, but this essay will focus on the arguments outlined by Plato in The Republic and Aristotle in Poetics, attempting to demonstrate the different features of imitation (mimesis) and what it involves for them both. In Plato’s The Republic, he discusses what imitation (mimesis) signifies to him and why he believed it was not worthy of the credit or appreciation it was so often given. In Aristotle’s Poetics on the other hand, he highlights the importance of imitation not just in art, but also in everyday life and why imitation within tragedy is necessary for human development.
For Plato’s thesis – justice pays – to be validated, he has to prove two things, the first being that justice is inherently good. In
Though Plato and Aristotle both share identical opinions in which that art is a form of imitation, both have different views towards whether art should be viewed from an educational standpoint in which it gives impartial truth of knowledge, or that it is a form of pleasure that allows for the learning through imitation.
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.