Do Not Be Angry With Me For Speaking Th

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Do not be angry with me for speaking the truth; no man will survive who genuinely opposes you or any other crowd and prevents the occurrence of many unjust and illegal happenings in the city. A man who really fights for justice must lead a private, not a public, life if he is to survive for even a short time. (Apology 31e-32a)
These are the words of Socrates, who spoke before the Athenian jury in the trial that would, ultimately, condemn him to his death. Through works such as the Apology and The Republic, we can see Plato’s distaste of the concept of democracy. Why does he consider democracy to be so flawed? Let us look through his own eyes and see what his individual criticisms are, and determine if the very concept of democracy is as
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Though this may seem contradictory by default, it pays to not underestimate the ignorance of the populace at large, particularly when normally skeptical and rational individuals are swayed into thinking along with the group.
However, let us refocus the argument on Socrates and his words concerning the evil-doing tyrant in passages 470-480 (Helmbold 32-48). Polus – a teacher of rhetoric – contends that an unjust man (in this case, Archelaus, a king of Macedon), despite the crimes he has committed, is happy. Despite his unjust actions, he managed to become a person of power; he is the happier man, considering he has not met any punishment. Socrates does not agree with this notion; he contends that, among all wretched men, it is the unpunished that are truly unhappy. Recall, if you will, the beliefs of Socrates in terms of the soul.
He emphasized throughout his life that men should be concerned about the welfare of their soul. It is not at all unlike Socrates to suggest that a criminal who receives punishment for his wrongdoing – in other words, correction of their evils – will, in the end, be far happier than he who does not receive any punishment at all.
Let us carry this line of thought back to the issue of democracy. As Socrates suggested in Plato’s
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