The Republic (Hero Classics)
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The Republic (Hero Classics)

Plato

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eBook - ePub

The Republic (Hero Classics)

Plato

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About This Book

Part of the Hero Classics series

"I am the wisest man alive, for I know one thing, and that is that I know nothing."

The Republic, a pioneering work of political philosophy, is a dialogue that does not feature Plato directly as at the heart is Socrates – his teacher. Even though the conversations between Socrates and Athenians as well as foreigners take place thousands of years ago, the questions Plato addresses in the volume are far from archaic. Should men and women have equal rights? Should rulers be responsible for the well-being of their citizens and the healthcare system in general? Is it ever acceptable to lie, especially if it is a so-called 'noble lie'? And of course, how far can we stretch social mobility? Although many of Plato's ideas are utopian and will be regarded as immensely positive aspirations by contemporary society, some conclusions drawn by the thinker might arouse our questioning or even disdain. In particular, Plato argues that censorship can underpin the citizens' goodness and orderly life of the whole community – an affirmation that is unlikely to be embraced by modern-day democracies.

Because the philosopher prefers to construct an imaginary city in order to regard his ideas, his political ruminations can be read with a pragmatic mind but also for its artistic richness and literary thrill as Plato does not shy away from metaphors and allegories. The text is one of the most studied and referenced after the Bible and akin to the Holy text it does not have to be read in a single sitting but rather carefully revised and meditated upon to grasp its nuances and their applicability to our modern lives. It is an insight into the history of human civilization and the functionings of an individual within society – the read that is likely to be worthwhile for an advanced bibliophile and casual reader alike.

The Hero Classics series:
Meditations
The Prophet
A Room of One's Own
Incidents in the Life of a Slave Girl
The Art of War
The Life of Charlotte Bronte
The Republic
The Prince
Narrative of the Life of Frederick Douglass, an American Slave
Utopia

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Information

Publisher
Hero
Year
2022
ISBN
9781915054852

BOOK V

Such is the good and true City or State, and the good and true man is of the same pattern; and if this is right every other is wrong; and the evil is one which affects not only the ordering of the State, but also the regulation of the individual soul, and is exhibited in four forms.
What are they? he said.
I was proceeding to tell the order in which the four evil forms appeared to me to succeed one another, when Polemarchus, who was sitting a little way off, just beyond Adeimantus, began to whisper to him: stretching forth his hand, he took hold of the upper part of his coat by the shoulder, and drew him towards him, leaning forward himself so as to be quite close and saying something in his ear, of which I only caught the words, ‘Shall we let him off, or what shall we do?’
Certainly not, said Adeimantus, raising his voice.
Who is it, I said, whom you are refusing to let off?
You, he said.
I repeated, Why am I especially not to be let off?
Why, he said, we think that you are lazy, and mean to cheat us out of a whole chapter which is a very important part of the story; and you fancy that we shall not notice your airy way of proceeding; as if it were self-evident to everybody, that in the matter of women and children ‘friends have all things in common.’
And was I not right, Adeimantus?
Yes, he said; but what is right in this particular case, like everything else, requires to be explained; for community may be of many kinds. Please, therefore, to say what sort of community you mean. We have been long expecting that you would tell us something about the family life of your citizens—how they will bring children into the world, and rear them when they have arrived, and, in general, what is the nature of this community of women and children—for we are of opinion that the right or wrong management of such matters will have a great and paramount influence on the State for good or for evil. And now, since the question is still undetermined, and you are taking in hand another State, we have resolved, as you heard, not to let you go until you give an account of all this.
To that resolution, said Glaucon, you may regard me as saying Agreed.
And without more ado, said Thrasymachus, you may consider us all to be equally agreed.
I said, You know not what you are doing in thus assailing me: What an argument are you raising about the State! Just as I thought that I had finished, and was only too glad that I had laid this question to sleep, and was reflecting how fortunate I was in your acceptance of what I then said, you ask me to begin again at the very foundation, ignorant of what a hornet’s nest of words you are stirring. Now I foresaw this gathering trouble, and avoided it.
For what purpose do you conceive that we have come here, said Thrasymachus,—to look for gold, or to hear discourse?
Yes, but discourse should have a limit.
Yes, Socrates, said Glaucon, and the whole of life is the only limit which wise men assign to the hearing of such discourses. But never mind about us; take heart yourself and answer the question in your own way: What sort of community of women and children is this which is to prevail among our guardians? and how shall we manage the period between birth and education, which seems to require the greatest care? Tell us how these things will be.
Yes, my simple friend, but the answer is the reverse of easy; many more doubts arise about this than about our previous conclusions. For the practicability of what is said may be doubted; and looked at in another point of view, whether the scheme, if ever so practicable, would be for the best, is also doubtful. Hence I feel a reluctance to approach the subject, lest our aspiration, my dear friend, should turn out to be a dream only.
Fear not, he replied, for your audience will not be hard upon you; they are not sceptical or hostile.
I said: My good friend, I suppose that you mean to encourage me by these words.
Yes, he said.
Then let me tell you that you are doing just the reverse; the encouragement which you offer would have been all very well had I myself believed that I knew what I was talking about: to declare the truth about matters of high interest which a man honours and loves among wise men who love him need occasion no fear or faltering in his mind; but to carry on an argument when you are yourself only a hesitating enquirer, which is my condition, is a dangerous and slippery thing; and the danger is not that I shall be laughed at (of which the fear would be childish), but that I shall miss the truth where I have most need to be sure of my footing, and drag my friends after me in my fall. And I pray Nemesis not to visit upon me the words which I am going to utter. For I do indeed believe that to be an involuntary homicide is a less crime than to be a deceiver about beauty or goodness or justice in the matter of laws. And that is a risk which I would rather run among enemies than among friends, and therefore you do well to encourage me.
Glaucon laughed and said: Well then, Socrates, in case you and your argument do us any serious injury you shall be acquitted beforehand of the homicide, and shall not be held to be a deceiver; take courage then and speak.
Well, I said, the law says that when a man is acquitted he is free from guilt, and what holds at law may hold in argument.
Then why should you mind?
Well, I replied, I suppose that I must retrace my steps and say what I perhaps ought to have said before in the proper place. The part of the men has been played out, and now properly enough comes the turn of the women. Of them I will proceed to speak, and the more readily since I am invited by you.
For men born and educated like our citizens, the only way, in my opinion, of arriving at a right conclusion about the possession and use of women and children is to follow the path on which we originally started, when we said that the men were to be the guardians and watchdogs of the herd.
True.
Let us further suppose the birth and education of our women to be subject to similar or nearly similar regulations; then we shall see whether the result accords with our design.
What do you mean?
What I mean may be put into the form of a question, I said: Are dogs divided into hes and shes, or do they both share equally in hunting and in keeping watch and in the other duties of dogs? or do we entrust to the males the entire and exclusive care of the flocks, while we leave the females at home, under the idea that the bearing and suckling their puppies is labour enough for them?
No, he said, they share alike; the only difference between them is that the males are stronger and the females weaker.
But can you use different animals for the same purpose, unless they are bred and fed in the same way?
You cannot.
Then, if women are to have the same duties as men, they must have the same nurture and education?
Yes.
The education which was assigned to the men was music and gymnastic.
Yes.
Then women must be taught music and gymnastic and also the art of war, which they must practise like the men?
That is the inference, I suppose.
I should rather expect, I said, that several of our proposals, if they are carried out, being unusual, may appear ridiculous.
No doubt of it.
Yes, and the most ridiculous thing of all will be the sight of women naked in the palaestra, exercising with the men, especially when they are no longer young; they certainly will not be a vision of beauty, any more than the enthusiastic old men who in spite of wrinkles and ugliness continue to frequent the gymnasia.
Yes, indeed, he said: according to present notions the proposal would be thought ridiculous.
But then, I said, as we have determined to speak our minds, we must not fear the jests of the wits which will be directed against this sort of innovation; how they will talk of women’s attainments both in music and gymnastic, and above all about their wearing armour and riding upon horseback!
Very true, he replied.
Yet having begun we must go forward to the rough places of the law; at the same time begging of these gentlemen for once in their life to be serious. Not long ago, as we shall remind them, the Hellenes were of the opinion, which is still generally received among the barbarians, that the sight of a naked man was ridiculous and improper; and when first the Cretans and then...

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