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A Concept Map of Plato's Republic, Book 2

Introduction

Assignment 1: ​​Plato's Republic Book Two Mind Map

Eleanor Orser

Department of Humanitarian Studies, Royal Roads University

JUST 303: History and Philosophy of Justice in the Canadian Context until 1867

Wolfgang Depner

October 12, 2021

Thesis

Book II of Plato's Republic explores the idea of virtue, the Just City and power and their influence on the definition of justice. Our guides for this exploration are Socrates, Adeimantus and Glaucon who engage in a lively discourse about the different kinds of virtue, how reputation influences power, and which are modeled at the different levels of the Just City.

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Justice

Justice

Several definitions of Justice are explored in Book 2.

Glaucon

Glaucon's Concept of Justice

Glaucon takes his position as the devil's advocate. He urges Socrates to defend justice "in respect to itself" (Plato, 360 BCE/1856, p.52) In doing so, Glaucon revives Thrasymachus' argument from book 1 that justice is a product of those in power asserting their own interests. Glaucon describes that the origin of justice is having experience injustice or not having the privilege to behave unjustly. He describes that people act justly due to necessity and that the unjust life is better than the just life (p.53-54).

Socrates

Socrates' Concept of Justice

When confronted by Glaucon, Socrates argues that justice is of the highest class of virtue (a concept explored next in this presentation) because justice is valuable for its own sake and for its rewards (Plato, 360 BCE/1856, p.51).

Adeimantus

Adeimantus argues that no one praises justice for its own sake, but for its rewards. He argues that it is better to embody a just persona and project it outwards even if it isn't true on the inside because then you get the benefits of the rewards of being perceived as just without having to put forth the sacrifice required to be just (Plato, 360 BCE/1856, p.57).

The idea of reputation is discussed in greater detail later in this presentation

Adeimantus' concept of justice

Virtue

Virtue

Glaucon categorizes goods into three classes (Plato, 360 BCE/1856, p.51):

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Things that we desire only for their consequences, even though their process is undesirable.

"...[That which would] do us good but we regard... as disagreeable; and no one would choose them for their own sakes, but only for the sake of some reward or result which flows from them?" (Plato, 360 BCE/1856, p.51)

Glaucon views the overall nature of justice as a good of convenience. He argues that most people identify justice as being an unpleasant process but being necessary for its benefits.

ex. medicine and exercise

That which we desire only for their own sake but not for their effect.

ex. harmless pleasures and enjoyments

"...[Goods] we welcome for their own sakes, and independently of their consequences... which delight us at the time, although nothing follows from them?" (Plato, 360 BCE/1856, p.51)

The highest class: Things we desire both for their own sake and for their rewards.

"... [Goods]... which are desirable not only in themselves, but also for their results?" (Plato, 360 BCE/1856, p.51)

Socrates argues that justice belongs to this highest class. He argues that justice is good because it's valuable for its own sake and for its rewards.

Power

Power

Several themes involving the power of reputation are discussed in book 2 of the Republic.

Laws

Law & Power

Glaucon argues that laws arise from people having experienced both doing and committing injustice and being unable to avoid injustice or obtain justice (Plato, 360 BCE/1856, p.53)

He goes on to describe that people act justly involuntarily because "they do not have the power to be unjust." (Plato, 360 BCE/1856, p.53)

Glaucon uses the story of Gyges to emphasize how, if given the chance, people will commit injustice.

"No man would keep his hands off what was not his own when he could safely take what he liked." (Plato, 360 BCE/1856, p.54)

Glaucon on the Power of Reputation

As Glaucon postulates about justice and virtue, he argues that most people place justice in the class of goods that one pursues for the sake of reputation (Plato, 360 BCE/1856, p. 51).

He goes on to describe how some people acquire a reputation for great justice while doing the most unjust acts (Plato, 360 BCE/1856, p.55).

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Adeimantus on the Power of Reputation

He emphasizes that families often encourage their children to behave justly in order to obtain favour with the gods (Plato, 360 BCE/1856, p.57).

Adeimantus argues that it is better to be unjust but have the appearance of being unjust on the exterior. He emphasizes that one can reap the rewards of a just reputation by appearing just.

The Just City

The Just City

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The State as a Metaphor

As justice is easier to discern in the state than in the individual (Plato, 360 BCE/1856, p.63), Socrates suggests examining the state to ascertain the nature of justice in the individual. A fundamental question of this approach is whether or not the individual represents the state.

The Just City

The Just City

Socrates describes that the Just City meets the basic needs of its population: Food, shelter and clothing (Plato, 360 BCE/1856, p.63). Once the friends begin to unpack this idea, they notice a glaring hole in this idea: "having no partnership with others, but supplying himself all his own wants" (pg. 64) the man of the Just City would work much harder than if he were in partnership with others.

Later on, the idea of the Philosopher Kings as the rulers of the Just City is described.

This is where the idea of natural vocation for certain tasks is introduced.

The Feverish City

The Feverish City

Glaucon emphasizes the importance of people having access to "ordinary conveniences" such as fine foods and leisure (Plato, 360 BCE/1856, p.67). In order to procure such conveniences, a military would then be required to acquire land on behalf of the greater number of people required to produce such things (pg.68).

At this point in the discussion, the idea of stratification is discernible as Socrates emphasizes that it is their duty to select people with "natural aptitude" for certain jobs (pg.69).

People of the Feverish City example: Military types.

The Pig City

The Pig City

The people of Pig City produce wares for the rest of the city and are controlled by the military types who are directed by the philosopher kings. It is suggested that censorship of stories and poetry must be applied in order prevent people from dreaming outside their class and to promote desirable behaviour (Plato, 360 BCE/1856, p.72).

The desired behaviour of producers: These people are industrious and engage in moderation. They are sacrificial in nature.

Conclusion

In Book II of Plato's Republic Socrates, Glaucon and Adeimantus explore the concept of justice by attempting to understand the layers of virtue, the complexities of powerful people's reputations, and the characteristics of people at different layers of the Just City.

Reference

Reference: Plato. (360 BCE) Book II. In B. Jowett (Trans.) The Republic (pp. 51-79). http://pinkmonkey.com/dl/library1/republic.pdf

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