Plato's The Republic and The Old Testament Essay

Coming to college, I was eager to formally learn more about philosophy. As we began to study works of Plato, I found the Allegory of the Cave to be especially interesting. The thought of this specific concept lingered with me for a while as I had little time to stop and think about it. One night however, I could do some deep thinking and began unlocking a great door whose key was given to me by Plato’s allegory.

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

There will always be philosophical interpretations that will create universal truths for many generations to come. In addition, these literary works enriches the audiences’ understanding of these texts as supremely important cultural and historical documents, for audiences who embrace their universal truths. Both generational audiences’ spiritual interpretations seemed to have, collectively, developed a text of extraordinary literary works that are overflowing with philosophical and truth-seeking richness.

In Plato’s Republic he has many examples of rhetoric. In regards to the controversial topic of women and eugenics in which Plato is almost forced into mentioning because of Adeimantus and Glaucon, he uses various rhetorical statements to portray his view on the matter. His readers believe women should be equal, so Plato attempts to persuade his readers into thinking he believes the same. For example, in the passage on women and family Plato states, “we shall assign these to each accordingly; but if the only difference apparent between them is that the female bears and the male begets, we shall not admit that this is the difference relevant for our purpose, but shall still maintain that our male and female Guardians ought to follow the same occupations” (164). He uses the women are equal and can do the same things as men strategy in order to make Athenian men understand what he is trying to say while still stroking their egos by using rhetoric. Men are in general are hard to persuade when it comes to power, so as a result Plato gives a sense of gender equality while at the same time still giving men the upper hand.

In the Republic, Plato uses reason to model the ultimate form of civilization where everyone achieves his/her human potential. This should not be confused with individual equality, for Plato sees a harmonious and virtuous community where citizens are under a hierarchy and working together for the greater good of the state. The question, however, remains: How does one achieve Plato’s ideal state when there is evil and deception in the world? In answering this question, Plato puts forth two arguments: an allegory to describe the complexities and necessities of reality, and a royal lie to carry out the ideal form of civilization. In this paper, I argue Plato’s Allegory of the Cave justifies the need for a royal lie found in

In Book VII of the Republic, Plato intimates that someone “returning from a mode of existence which involves greater lucidity” (63-4) would “much prefer, as Homer describes it, ‘being a slave labouring for someone else – someone without property’ […] than share [the] beliefs and [the] life” of ignorant “people who [have, by virtue of being (born) astute, managed to accrue a great deal of] status and power” for themselves despite the sizeable odds stacked against them (62).

ABSTRACT: This paper discusses the viability of certain aspects (the sex lottery) of Plato's Republic, book V. It is college level 'A' paper.

In the end of Plato’s Republic Book I, Socrates and Thrasymachus who had just finished a set of vigorous arguments on what the definition for justice is and whether the just or the unjust life is the best life to live, come to a conclusion. Regarding the true definition of justice, at the end of Book I, Socrates mentions that their discussion have not led them to the true definition of justice (Republic 354b). On the other hand, their discussion on which life is more profitable does come to a conclusion, “So the just man is happy and the unjust man is miserable…but being miserable is not profitable, whereas being happy is” (Rep. 354a) Socrates says, indicating the just life tends to be more profitable than the unjust life. Following their

In Plato’s The Republic and The Apology, the topic of justice is examined from multiple angles in an attempt to discover what justice is, as well as why living a just life is desirable. Plato, writing through Socrates, identifies in The Republic what he thought justice was through the creation of an ideal city and an ideal soul. Both the ideal city and the ideal soul have three components which, when all are acting harmoniously, create what Socrates considers to be justice. Before he outlines this city and soul, he listens to the arguments of three men who hold popular ideas of the period. These men act to legitimize Socrates’ arguments because he finds logical errors in all of their opinions. In The Apology, a different, more down-to-Earth, Socrates is presented who, through his self-defense in court, reveals a different, even contradictory, view of the justice presented in The Republic. In this paper, the full argument of justice from The Republic will be examined, as well as the possible inconsistencies between The Republic and The Apology.

Philosophy is a Greek word meaning "love of wisdom." Throughout Plato's Republic, wisdom plays an important role. According to Plato, education is wisdom. In the passage, 518d, Plato discusses the true meaning of education vicariously through Socrates. Some literary mechanisms can be found in the passage and I will show how they fit in the text and how they contribute to the main themes of Plato's Republic.

Socrates continues the conversation with Glaucon and now focuses on the obligation of the guardians and philosophers to serve the people as a result of their education.

believes that the son will realize to be just is only worth it if you can get a

workers, so that they do not desire to be in the ruler's position. It is seen

Plato's Republic is often read as a political work, as a statement of some sort on government, society, and law. This is certainly not a rash reading of the dialogue; it is called the Republic, and over half of it is devoted to the construction of a city through speech, a city complete with a government structure, a military, an economic system, and laws. However, I believe that to read the Republic as a political statement is inaccurate. Although Socrates and his companions construct a city out of speech as they attempt to define justice, the dialogue repeatedly frames justice as something that cannot be established through a fixed system of morality, let alone through a rigid

Plato was a philosopher and educator in ancient Greece. He was one of the most important thinkers and writers in the history of Western culture. Plato was born in Athens into a family that was one of the oldest and most distinguished in the city. His father Ariston died when Plato was only a child. The name Plato was a nickname meaning broad shoulders. Plato's real name was Aristocles. Plato had aspirations of becoming a politician, however these hopes were destroyed when his friend Socrates was sentenced to death in 299 B.C. Extremely hurt Plato left Athens and traveled for several years. In 387 B.C., Plato returned to Athens and founded a school of philosophy and science that became known as the Academy. Topics such as astronomy,