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Theory of justice socrates
Theory of justice socrates
Theory of justice socrates
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The health of the nation is like the health of a human. If a part of our society is being done wrong, then the whole society is being done wrong. Socrates tells Polemarchus that we are not just even when we harm our enemies because anything we do to harm someone else harms us too. Socrates argues that by doing evil to anyone we cripple our capacity for justice, whether they are our enemy or not. He says that something "deteriorates in the excellence of a man" when we do harm to anyone, even the enemy. So, Socrates argues that injury always leads to injustice. A person who is just will never concern themselves with money or power. They will only concern themselves with the needs of others and the needs of society. They aren't worried about being …show more content…
Glaucon is one of the people present in Book One, as he is walking home with Socrates. Glaucon argues that three categories of good exist; Good that is desirable for themselves and not for reward. He calls these "harmless pleasures and delights."; good that is "desirable for their own sake and for the results," in other words, knowledge, and health; good that again is "desirable" but "undesirable" because they include ways of making money. Glaucon asks Socrates what category justice would fall under. Socrates answers that it is the highest of the three because justice is desirable for itself and for its rewards. Glaucon agrees but argues that most people place the least importance on justice and lays out his reasoning for it. Glaucon says that justice originates where men have done and suffered evils. He says that man will behave and follow whatever path that is the most prosperous and will only follow laws when they serve a man's purpose. Glaucon goes on to tell the story of the Ring of Gyges, a ring that could render a person invisible. How then would a person not become corrupt with a power like that in their possession? Then Glaucon argues that parents will only teach children to be just for appearances, that even the unjust man who seems just is rewarded as much as the man who really is just. Adeimachus defends his brother by saying no one praises justice but is just only for the rewards that you reap by being
Glaucon presents an argument against justice in order to pressure Socrates to give a more convincing argument for living a just life. He was unsatisfied with Plato’s counterargument against Thrasymachus. Glaucon wants to believe that justice is good and that living a just life will result in a good life, unlike the Fool in the Leviathan. However, Glaucon strengthening the argument that the unjust life is better. Glaucon starts his argument with the three ways in which something can be good: good in itself, good in itself and good for its consequences, and bad or indifferent in itself but good for its consequences. After presenting these three types of good things, Glaucon asks Socrates to place justice into one of the three categories. Socrates’s responds by saying the he would define justice as the kind of good that we like both for its own sake and for its consequences. Glaucon then requests that Socrates present a convincing argument that justice is good for its own sake, regardless of its consequences. He essentially wants to hear a compelling argument that shows justice as a kind of good that is good for its own sake. Glaucon eventually developed a case that supports the unjust life. He argues that anyone, just or unjust, would commit acts of injustice if they could get away with it and not suffer any consequences. To support his claim, he
Plato’s character in “The Ring of Gyges” is trying to convey certain points about human nature and wisdom. In Glaucon’s fictional story, Gyges is a shepherd who stumbles upon a mysterious ring which allows him the power to become invisible. Gyges eventually gives up his lowly life as a shepherd and becomes an authoritative and crooked dictator due to the power of the ring. Glaucon’s main point in this story is that people are inherently immoral and will look out for themselves over the good of others. Due to his assumption about the nature of the human race Glaucon proclaims that in order to keep human’s from causing damage to others our social order should emphasize a government that will contain their constituents. Glaucon’s proposed social order became the building blocks of the social contract theory of government; “People in a society mutually agreeing not to harm one another and setting up sanctions when they do,” (Caste, 2014).
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.
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?
Glaucon begins his argument to Plato by separating goods into three classes. The first class is composed of intrinsic goods that we welcome for our own sake, stripped of their consequences, such as happiness. The second class is the type of good that we like for our own sake as well as its consequences, such as health and knowledge. The third class is an extrinsic good that we desire only for their consequences, such as physical training and medical treatment. Plato believes that justice belongs in the second class of goods that we like because of itself and its consequences, while Glaucon suggests that it belongs in the third class of...
It is his companions, Glaucon and Adeimantus, who revitalized Thrasymachus’ claim of justice. Thrasymachus believes that justice is what the people who are in charge say it is and from that point on it is Socrates’ goal to prove him wrong. Socrates believes that justice is desired for itself and works as a benefit. All four characters would agree that justice has a benefit. To accurately prove his point of justice, Socrates has to reference his own version of nature and nurture. He, Socrates, believes that justice is innately born in everyone. No one person is incapable of being just. Justice is tantamount to a skill or talent. Like any skill or talent, justice must be nurtured so that it is at its peak and mastered form. The city that Socrates has built is perfect in his eyes because every denizen has been gifted with a talent, then properly educated on how best to use their talent, and lastly able to apply their just morals in everyday
During the time period of The Republic, the problems and challenges that each community was faced with were all dealt with in a different way. In the world today, a lot of people care about themselves. For many people, the word justice can mean many different things, but because some only look out for themselves, many of these people do not think about everyone else’s role in the world of society. The struggle for justice is still demonstrated in contemporary culture today. One particular concept from Plato’s The Republic, which relates to contemporary culture is this concept of justice. In the beginning of The Republic, Socrates listeners, Cephalus, Polemarchus, and Thrasymachus, ask Socrates whether justice is stronger than injustice, and
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.
In Plato’s Republic, Glaucon is introduced to the reader as a man who loves honor, sex, and luxury. As The Republic progresses through books and Socrates’ arguments of how and why these flaws make the soul unhappy began to piece together, Glaucon relates some of these cases to his own life, and begins to see how Socrates’ line of reasoning makes more sense than his own. Once Glaucon comes to this realization, he embarks on a path of change on his outlook of what happiness is, and this change is evidenced by the way he responds during he and Socrates’ discourse.
In Book one of the Republic of Plato, several definitions of justice versus injustice are explored. Cephalus, Polemarchus, Glaucon and Thracymicus all share their opinions and ideas on what actions they believe to be just, while Socrates questions various aspects of the definitions. In book one, Socrates is challenged by Thracymicus, who believes that injustice is advantageous, but eventually convinces him that his definition is invalid. Cephalus speaks about honesty and issues of legality, Polemarchus explores ideas regarding giving to one what is owed, Glaucon views justice as actions committed for their consequences, and Socrates argues that justice does not involve harming anybody. Through the interrogations and arguments he has with four other men, and the similarity of his ideas of justice to the word God, Socrates proves that a just man commits acts for the benefits of others, and inflicts harm on nobody.
When relating Plato’s “Ring of Gyges” to the culture that we live in now, he explains that persons are selfish and egoistic. The reason is that people do not always do the unfair things because they fear of being caught and harmed. As a human being, everything we do is coherent. When it comes to Cultural relativism, it is our beliefs, customs, and ethical virtue that relate to our social context. The main purpose is that most people do the right or wrong things that affects the society. The story explains the meaning behind what Glaucon is saying about his culture and what he had to go through and it contradicts his egoism.
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.
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
The three men discuss justice as if it's a good thing. Glaucon wants Socrates to prove that it is, and argues if it is just to do wrong in order to have justice, or on the other hand, is it unjust to never do wrong and therefore have no justice. For example; a man who lies, cheats and steals yet is a respected member of the community would be living a just life, in comparison to a man who never lied, cheated, nor stole anything but lives in poverty and is living an unjust life. Glaucon assumes the life of a just man is better than the life of an unjust man.
Glaucon attempted to prove that injustice is preferable to justice. At first, Glacon agreed with Socrates that justice is a good thing, but implored on the nature of its goodness? He listed three types of “good”; that which is good for its own sake (such as playing games), that which is good is good in itself and has useful consequences (such as reading), and that which is painful but has good consequences (such as surgery). Socrates replied that justice "belongs in the fairest class, that which a man who is to be happy must love both for its own sake and for the results." (45d) Glaucon then reaffirmed Thrasymachus’s position that unjust people lead a better life than just people. He started that being just is simply a formality for maintaining a good reputation and for achieving one’s goals. He claimed that the only reason why a person would choose to be unjust rather than just due to the fear of punishment. This is supported by the story of the shepherd who became corrupted as a result of finding a ring which made him invisible. He took over the kingdom through murder and intrigue since he knew there could be no repercussions for his unjust actions. In addition, Adiamantus stated that unjust people did not need to fear divine punishment since appeals could be made to Gods’ egos via sacrifices. Finally, Glaucon gave an example of the extreme unjust person who has accumulated great wealth and power which he juxtaposed with an extreme moral man who is being punished unjustly for his crimes. Clearly, injustice is preferable to justice since it provides for a more fruitful life.