The ideal city requires lying in order to reach the ideal point of a city.
The ideal city must keep its people just. It is argued in The Republic that “each one must practice one of the functions in the city, that one for which his nature made him naturally fit.” (4, 433 a). After all, it only makes sense that in certain areas there are people who are simply better fit than others. In the society that Socrates creates, this idea is taken to an extreme. Each and every person has a designated task on which they must focus on, and each man focuses solely on their own. Socrates describes this as just and that when each man is just “then the just man will not be any different from the just city with respect to the form of justice, but will be like
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Following along the idea of separation, and designation, also leads to a very important point. Lying, though necessary to a city, can not be performed by any common man. In fact it is said that it is only“appropriate for the rulers, if for anyone at all, to lie for the benefit of the city in cases involving enemies or citizens” (3, 389 b). As discussed before, each person is assigned to their own tasks. It naturally applies to the leaders, as well. If the people were given power the city would never manage to reach its greatest point. It is in this sole case that lying is ever allowed in the ideal city, as the leaders are quite literally born with the ability to rule as best suits the city, if they feel that a certain situation requires the use of lying, then it follows that this is true. Especially in the case of the three classes that each person is told they are a part of. It is believed in the city of Socrates that “Meddling among the classes, of which there are three, and exchange with one another is the greatest harm for the city and would most correctly be called extreme evil-doing” (4, 434 b-c). There is no greater chance to ruin all the city has built up then by allowing the mixing of different classes. Allowing one person to fall into the role of something of which they are unfit to perform, especially if one were to fall into the role of a guardian, would undoubtedly lead to disaster in a city, or at the very least, the upbringing of a lesser
They lie all the time purely for their own gain. For example, they lie to some local girls who are in line for a big inheritance simply so that they can steal the money. The king tells the girls that he and the duke are their long lost uncles. “The king he spread his arms, and Mary Jane she jumped for them, and the hare-lip jumped for the duke, and there they had it! Everybody most, leastways women, cried for joy to see them meet again at last and have such good times” (313).
Society is engrossed with lies. We have all been exposed to their manipulative capabilities- whether we are the ones forging the spider-webs of deception and deceit- or we fall victim to the sticky clutches of another. These webs are all spun around us and support the structure and balance of our society. The extent of these entanglements is so broad that cities, economies, and social hierarchies would crumble without them.
All these points of understanding thus far bring the dialogue around for Socrates to unequivocally apply his philosophical positions to politics where a just man is analogous to a just city. Socrates declares that “injustice and corruption of the soul is the most shameful thing” and relates this shame to the city-state where it is best to understand where one is wrong in one’s practices than continue into ruin. A citizen must be educated for true democracy to work. This is most evident when he applies his comparison between the apparently good and the actual good to the soul and politics. The soul is affected by flattery, rhetoric, and sophistry in the same way that cookery and cosmetics affects the body; it seems apparently good, healthy, and in order but this is true only by perception.
and Mrs. Trump view “themselves as high-minded and well-bred… and superior to those who they deceive.” Plato used the expression noble lie in order to persuade people to accept certain laws or ideas. Deceit is often used by politicians for the sake of convincing people to think a certain way. In many public situations, “deception takes place when the government regards the public as frightened, hostile, or volatile.” Government leaders have the most power since they have the freedom to manipulate and distort facts without the public knowing.
Accused of misleading and deceiving my fellow classmates for two years, I face a trial in the local school. Among the accusers I find an individual double my age, a former politician with ruined career, and one of those personae non gratae we encounter on a daily basis. Alongside is his wolf pack of associates willing to witness my fall. According to them, I resemble a pawn in a chess game – vulnerable and unworthy, thus easy to defeat. Instead of three chief accusers I stand among 31 in whom I detect familiar faces.
I think that there is a fallacy of irrelevance. In the book, Socrates sets out to defend the idea that it is always in one’s best interest to be just and to act justly and he suggests that the just person as one who has a balanced soul will lead one to act justly or why mental health amounts to justice. I feel that justice includes actions in relation to others, it includes considerations of other people’s good, and includes strong motivations not to act unjustly. I believe that Socrates’ defense of justice does not include constraining reasons to think that a person with a balanced soul will refrain from acts that are commonly thought to be unjust like theft, murder, and adultery.
Through becoming a teacher of the young men who followed him in Athens, Socrates effectively began to enter the public life. He was able to influence others through sharing his conclusions of justice, self-examination, and piety, and by asking relentless questions. Socrates effectively showed that an individual can live a private and a public life, even if Socrates was not directly involved in the policy-making in Athens. An individual can combine these two aspects of life in a productive way allowing her/him to live a full existence. These individuals can become teachers, politicians, and activists who use their focus on justice and piety in their private lives to advocate and create laws that promote true justice for the rest of the
When it comes to justice, Polemarchus believes that justice is “…helping friends and harming enemies.”. Socrates questions this point of view because according to Polemarchus’ view point, only the people who are close to him and in his circle of friends would be worthy of any kind of Justice. Polemarchus is wrong in this viewpoint because if only the people that you know who are of your similar social status and you interact with on a day to day basis are considered friends, what of those that you do not know? Or what of those who are not of your social status, that you do not interact with? Socrates questions this by asking, “Do you mean by friends those who seem to be good to an individual, or those who are, even if they don't seem to be, and similar with enemies?”.
According to Socrates there are two types of justice, the political justice and the justice of a particular man. As we know, city is bigger than a man. Socrates believes that it is easier to find justice at the political level which means in the city, thus he tries to define a just city from scrap, and will see in which stage justice enters. Also, Socrates tries to find justice in the city before finding justice in the individuals because individuals are not at all self-sufficient. We humans have similar needs such as food, clothing and shelter and in order to accomplish these goals human beings form unions, where each and every individual specializes in a field.
Democratic regimes have an interesting mix of features. Some of these features seem to be contradictory while others are complementary. Democracies tend to be liberal in their orientation and as a result, they tend to become more and more immoral. The ancient city of Corinth is a great example of this. The city was liberal and wealthy, but with all of that came a flood of immorality.
His statement brings up controversy, making the argument fail to back up its point. Socrates argues that a just soul and a just man will live well, and an unjust one badly. This argument consists of the following: 1. The function of each thing is what it alone can do or what it does better than anything else.
The use of lying and deception in politics is moral, because they are essential tools utilized by politicians to maintain the overall wellbeing of the society. There are numerous examples of politicians lying and deceiving to maintain the well-being of the public. For example, Abraham Lincoln, a president beloved by the American people, stated to the public that he “didn't believe in political equality for slaves because he didn't want to get too far ahead of public opinion.” Although he despised slavery, it was necessary for him, as the leader of the Union, to lie in order to maintain the support of the four
Socrates believes that justice benefits the just, but also benefits the city (other people) too. He is faced with a seemingly simple choice, escape Athens or remain in prison and be sentenced to death. Socrates’ central argument against escaping his circumstances is twofold. First, Socrates argues that “one must never do wrong.” (49b)
He uses the example of ruling a city, where a government would change the rules and laws to best suit them, and as the rules are followed by those who act justly, the just would be acting in the favour of the stronger. Socrates objects to this and claims that humans will make mistake, as that is part of being human, and may
In Plato’s Republic, Socrates and his peers attempt to define justice. Unlike the definitions that his peers give, Socrates is searching to define justice as a structure, not a set of behaviors. Socrates uses a tripartite city-soul analogy to define justice and show that it is found when there is harmony between the three parts of the city—guardians, auxiliaries, producers—mirrored to the three parts of the soul—reason, spirit, appetite. Although Socrates provides a well-structured account of justice in an attempt to demonstrate that there cannot be social justice—in the city—if people don’t first bring internal justice—in the soul—in themselves, he has a notable contradiction in his premises. In Socrates’ ideal city it is a necessary condition of an auxiliary acting in a just way that he must cause any producers who get out of hand, or