Khumalo on Plato
The works of a Greek man born more than two-thousand years ago influenced our the arts, politics, social arenas and literature of today. This man was influenced by another – his mentor Socrates – on whose ideals and theories he based his own . The Republic is a collection of dialogues between Plato, through, Socrates, Cephalus, Polemarchus, Thrasymachus, Glaucon and Adeimantus on subjects such as the education of children, guardians and rulers, the equality of women, justice and injustice and the soul and its immortality. This essay will discuss five of the most important arguments that Plato offers in the Republic that I consider to be relevant to our world and will be presented in order of importance, wherein I will give reasons as to why those ideas are important for Plato in making his argument that justice is better than injustice and why these ideas are relevant in this day and age. I will do so by firstly stating each idea or theory, secondly proving how it is that they serve Plato’s argument, thirdly how it is that they relevant in this day and age and lastly a concluding statement.
The education of a nation will undoubtedly affect its future, just as the unequal or equal dispensation of education and opportunity will contribute to either the degradation of a society’s institutions every sector or the consequence of a nation of skilled individuals. These are the two ideas that are of the most importance, in my opinion: higher education (Plato, 230: 521c-531c) and the equality of women (141: 445b-v – 457b). Without a clear concept of the worth of education and knowledge, one cannot fully appreciate its necessity and power as Plato illustrates “So we may conclude that a soldier must know how to count and calculate?” to which Glaucon replies “He must, or he could not be a human being at all, to say nothing of marshalling an army” (230: VII 522), a quote I admire because it shows the reverence that Plato has for knowledge; completely validating the direction of the conversation; that although being versed in the disciplines of body and thought one also must be efficiently trained to rationalise using logic and fact, for this he assigns mathematics. Although the fifteenth chapter begins as a digression, with Polemarchus and Adeimentus demanding an answer for a remark made earlier by Socrates about friends having all things in common, and although slightly patronising towards women “..It may be suitable that women should have their turn on the stage when the men have quite finished their performance”(145:V451), it does well to redeem itself somewhat when one of the conversers answers with his own opinion to an analogy about watch dogs and if women and men should share responsibility of watching the flock or not, the response was “ They are expected to take their full share, except that we treat them as not quite as strong.”. To which Socrates says “Can you employ any creature for the same work as another if you do not give them both the same upbringing and education?”, this sets the theme for the chapter as Plato attempts to validate the argument he has been asked to explain: equality and how this can be achieved if women and children are likened to objects being commonly owned or used.
The fore mentioned quotes validate the relevance of these ideals in this millennium; both issues are still of great importance, especially in our country. Higher Education itself is a luxury afforded by less than half the population, and in that half we cannot approximate how many are female. Although we live in a forward-thinking, westernised democratic state, there is the issue of archaic principles and practices that stand in the way of the female population of rural areas, amongst others. Although Plato is referring to mathematics specifically, it can be translated as a general reference to a higher level of education that has a separate function and joint purpose to the knowledge attained before it. These ideals are important in the validation of Plato’s argument; both touch on what is required of a state to be just and fair to all those who inhabit it and what that would mean for the inhabitants; a digressive commentary on intellectual balance and gender equality.
The next three ideas are: the three parts of the soul (126: 434d-441c), the philosophical nature is useless or corrupted in existing society (188: 487b-497a), the rewards of justice after death; the myth of Er (340: 592c-621d). Plato theorises that the principles of temperament, wisdom and strength that are synonymous with a just state are a reflection of the individuals who reside within it; he proves this by comparing these with the three parts of the soul rationality, passion and spirit; without each presiding over the other – in their own capacities within their functions – the individual cannot be balanced in decision making and behaviour thus become unjust.
These assist to illustrate the idea that not all desire is good and good is not always desired and it is the function of these three to moderate this. This assists him to prove a vital point, without just men there cannot be justice; balance and role specialisation is essential to achieving justice. As Plato as mentioned, knowledge is the ultimate good, therefore a society which has no use for wise leaders is not one that seeks to be the best version of its self, according to him. The idea of the philosophic nature being corrupted or useless in existing society is one that Plato uses to discuss the futility of leaders without knowledge; who will shun those who aspire to it and corrupt all institutes with their ignorance and unjustness. He validates his argument in this regard, “ They do not understand that the genuine navigator can only make himself fit to command a ship by studying the seasons of the year, sky, seas, stars and winds and all that belongs to his craft; and they have no idea that, along with the science of navigation , it is possible for him to gain, by instruction or practise, the skill to keep control of the helm whether some of them like it or not” (191: VI 488). This quote proves that justice is far better than unjustness; Plato states that without knowledge of one’s profession one is acting fraudulently under the title of the profession and so is acting unjustly as they cannot do as the role demands, this analogy validates the idea of just and unjust rule and behaviour; the lack of passion for wisdom. The myth of Er plays the role of allegorical myth; a universal story that advices against political behaviour that is deemed evil, mentioned by Plato, such as tyranny and despotism. This chapter attempts to advise the reader that although we perish our deeds do not as our sole is immortal. These three play a vital role in the debate of individual injustice and justice and all three present justice as the better option, by providing dire consequences and outcomes for being unjust.
These are relevant in this period because it seems, just as the peers of Socrates condemned him for his knowledge and education so too do the rulers of this day criticize and undermine the worth of knowledge and education in their respective fields, concerning their governing body. It is the past that can best give people who are spiritually inclined, ‘folk-lore’ and fact of which to learn from and relate to.
In conclusion, the five ideas mentioned in this essay do well to prove that justice is better than injustice through exploring the ideas of balance, equality, the three factors of a soul that are reflected in a society, the corruption that an unjust lack of wisdom can bring about and the consequences of corruption and injustice in one’s life. Although millennia apart, ours and Plato’s society are similar and so these ideals are relevant in this age as the issues and themes are infinite catalysts for argument.
written by: Thembekile Khumalo
2012
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