Plato's Just City

In Chapter 3 of "Surviving the Angel of Death," the turning point for Eva occurred when she demonstrated bravery during a terrifying situation. This incident could have affected her in different ways, such as making her stronger or more determined. Eva's resilient personality played a significant role in how she resolved the challenges she faced after this incident. For example, the text states, "I was not going to give up hope. I was determined to survive no matter what.

Spike Lee's film Bamboozled (2000), cinematically stages American mass entertainment's history of discrimination with humiliating minstrel stereotypes which was first brought to film in 1915 by D.W. Griffith's The Birth of a Nation. ‘Blackface' minstrelsy is a disturbing legacy that began as a tradition in the early 1800s on stage, with white actors using burnt corks to darken their skin and "allowing them to portray African-American slaves, usually as lazy, child-like providers of comic relief" (4). This eventually evolved into Vaudeville-style parody shows consisting of songs, dances and comic skits. This tradition represented an accepted way of looking at African-Americans and was the first form of American mass culture that created

As Socrates was building the city, according to his different accounts of how city ought to be. There were different classes of people and the position they held in the cities community. In a just city as Socrates claims there will be citizens, guardians and a philosopher king as the ruler of the city. In order to maintain order, politics influence on human nature by politically influencing laws such as stopping peoples from changing their division of labour. For example, Socrates claims that it is impossible for an individual to practice many crafts proficiently as discussed by the companions earlier. (Plato, 1992, p. 49). The reason there is division of peoples in the city is so the city can run efficiently, if there were many people doing many thing, there will not be an efficiency of work. For this reason, politics constrained human nature in which individual as human nature wants to do more than one thing, but it is stopped through influence of ideology of how one ought to be. That individual does not want to do one job for the rest of his life; this form of ideology is first form pre capital which was discussed in the republic. Continuing, as politics influence increases in the republic the more constrained human nature becomes. In politics, the political thought of Socrates creates a guardian for city, a protector to defend against an enemy or to conquer land for the city. In

Answer: One part of the political system focuses on specialization, the idea that each person would perform that "job" for which he is most suited. He would then stick to that job and that would satisfy him and thus keep structural order. Once this specialization occurs, there will be classes in the city and each class will do what it needs to do to make the city run smoothly: warriors, rulers, and producers will keep the city functioning smoothly. Rulers will make the rules, warriors will carry out the rulers ' commands, and producers will only figure out how their production helps the city. Socrates believes that if the city is set up this way, it will be a just city.

In his philosophy, Plato places a large emphasis on the importance of the idea of justice. This emphasis can be seen especially in his work ‘The Republic’ where, through his main character Socrates, he attempts to define the nature of justice and to justify this definition. One of the methods used by Socrates to strengthen or rather explain his argument on justice is through his famous city-soul analogy, where a comparison between a just city and a just soul/individual is made. Through this analogy, Socrates attempts to explain the nature of justice, how it is the virtue of the soul and is therefore intrinsically valuable to the

To sum up, we recognize that Plato’s ideal city is differs from our modern societies. While in today’s modern state private life separated from the governing authority, in Kallipolis there is a totalitarian regime. However, as a reader I disagree some points which were made by Plato about his ideal city, it is worth to read the Republic and imagine his just city where philosophical kings rule workers and warriors because their rational soul dominate appetitive and spiritual part of their

Eye Catching Title: Some Information About Said Title Introduction On August 9th, 1969, popular film actress Sharon Tate was at home at 10050 Cielo Drive, Los Angeles, California. She, her unborn baby, three friends, and a visitor to the house were all shot or stabbed that night, and found the next morning. The brutal murders were committed by the infamous “Manson Family,” a cult led by none other than Charles Manson.

In Book VIII, Plato presents five political constitutions that can define the city. Among the political structures, there exists a positive correlation between the city’s state of justice and

Plato’s Republic proposes a number of intriguing theories, ranging from his contemporary view of ethics to political idealism. It is because of Plato’s emerging interpretations that philosophers still refer to Plato’s definitions of moral philosophy as a standard. Plato’s possibly most argued concept could be said to be the analogy between city and soul in Book IV, partially due to his expansive analysis of justice and the role justice plays in an “ideal city,” which has some key flaws. Despite these flawed assumptions that my essay will point out, Plato’s exposition on ethics is still relevant for scholars and academics to study, due to his interpretive view on morality and justice.

In the discussion between Socrates and Glaucon that involved how to create an ideal city, they divided the people into three classes: rulers, auxiliaries, and craftsmen. In this city each class has a certain role. The rulers are the highest of rank in the city. They are older, wise men who govern the state and make decisions in the best interest of the

can also help one to distinguish it as a just city. Therefore, within Plato’s definition

The final and worst state for a city to be in is that of tyranny, run by the tyrants. Tyranny starts when people start giving into to their deepest and darkest desires, feeding their evil natured appetites. (Plato, 435) “All these things, in the misery and evil which they inflict upon a State, do not come within a thousand miles of the tyrant; when this noxious class and their followers grow numerous

Its demise will most likely come from internal insurrection or a civil war within the city. This war can be developed in many ways such as power struggle between guardians or revolt from producers. The fundamental reason behind all these wars is the system itself is too strict and in many ways contradicts with human nature. Plato thinks that a proper education can remove these detrimental features of human nature such as desires .However I think even the best education cannot completely eradicate human desires and the system should not directly fight against human desires, the system should be constructed in such way that it can resist harmful effects of human desires. There should be some kind of balance. Even when the systems collapse, it should have an ability to recover itself, in other words it should be resilient to live longer. The rules that constitute Plato’s system may seem useful and accurate, but they increase the complexity of the system and therefore making the system more fragile. I think the perfect system should establish the balance between quantities of the rules that keep order and governs the city properly, and freedom that promotes the

“Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate” (Plato 277). On the other hand, poverty causes the craftsmen to develop a rebel attitude. As such, the will resort to evil deeds in order to sustain themselves in the city. Another class in the city is the soldiers. Plato, through his mouthpiece Socrates, argues that the courage of the people of the city lie in their soldiers. However, courage is not a state in which there is lack of fear. Rather it is a state of knowing and persevering in one’s own convictions. However, for this to happen, soldiers need access to good education, which will strengthen their convictions. Education becomes an important part in ensuring that the soldiers understand their role in the city. “Educating [soldiers] in music and gymnastic; we were contriving influences which would prepare them to take the dye of the laws in perfection” (Plato 286). In other words, without education, soldiers would not be able to make decisions that resonate with their beliefs. Thus, lack of fear alone would not serve a full potential as it forms only a smaller portion of what courage constitutes. The third class of the city is the guardians. According to Plato, “Here, then, is a discovery of new evils, I said, against which the guardians will have to watch” (277). Guardians are portrayed as people who have wisdom to watch over

Plato and Aristotle’s views on the nature of a human being and the city are fundamental blocks of forming the best political regime. The ideal city of Plato stands upon the four virtues: wisdom, courage, moderation and justice. The concept of justice embodies the understanding that only when citizens are fulfilling their obligated roles while not interfering with others can a city achieve harmony. For this purpose, farmers, artisans, and shepherds will do what’s expected of them per their expertise while the Guardians, a special class, is fit to rule the state. So his view that since every individual has a different yet pertinent role in the city and as most men are only