Plato´s Republic(I): The Rise of The Philosopher-King

Plato´s Republic is this philosopher´s most famous work, and one of the canonical works of the Western intellectual tradition. But in spite of its fame, and thousands of years of commentary, we still have no consensus as to its meaning. Some see it straightforwardly as a work of political philosophy proposing a vision for a good society  - a reading which has earned Plato both lofty praise and harsh criticism. Others read it more allegorically focusing on its theme of the city as an analogy of the soul. And finally, some see the real theme of the work the παιδεία or education of the soul, lifting it beyond the world of the senses to the divine. Here we discuss these variable modern readings of this great text.

For English translations, we refer both to Paul Shorey´s translation (available as an external link at Perseus), and Francis Cornford´s. Other texts and resources we recommend and may be referred to in our lectures include Werner Jaeger´s Paideia Volume II, Karl Popper. The Open Society and its Enemies, Leo Strauss´s writings and lectures on Plato, Allan Bloom´s Interpretive Essay in his translation of the Republic,  and the work of Julia Annas.(cf. An Introduction to Plato´s Republic).

The dialogue opens with Socrates´s discussion with Cephalus and his son Polemarchus, who argue for traditional notions of justice based on the teachings of the Greek poets, such as that justice consists in living an honest life and paying what you owe. They debate also whether it is justice to pay back one´s enemies. Things take a dramatic turn when the sophist bursts into the conversation arguing that justice is nothing but the will of the strong, and failing that that justice is no advantage over injustice. However, he did not reckon with the argumentative skill of Socrates!

The dialogue now continues with Socrates and Plato´s brothers Glaucon and Adeimantus.  This book introduces the famous Ring of Gyges which brings its user invisibility. Who would be happier - the one who could use its power to behave unjustly without having to bear the consequences? Or one who (like Socrates himself) is just, but is perceived to be unjust and treated accordingly?

Having turned imaginatively to the City as a macrocosm of the human soul, Socrates now leads Glaucon and Adeimantus into a discussion of right παιδεία or education, and both the content and aim of education in terms of the moral character it should cultivate elucidated. Poetry the traditional form of Greek education is made into a special focus.

In this book we find a discussion of the three parts of the soul and their corresponding classes within the city, as well as provisional definitions of the four classical virtues (wisdom, courage, temperance, and justice). We finally get an answer to the initial questions - what is justice and why is it better to be just than unjust.

Plato proposes a society ruled by philosopher-kings. But what is a philosopher? And what is the nature of the wisdom the philosopher pursues? Before addressing this most central of questions, Socrates addresses the education of women makes a digression on the community of wives, children, and property in the city. This final book in part I of our Republic course transitions to the most profound metaphysical discussions in the text which occupy the second half.