Plato's political idealism and definition of justice

¶ … Plato

The viewpoint of political idealism encompasses the notion that political life needs to be centered on a moral groundwork. That is to say, the epitome is that which is constructed on the standard of what is supposed to be. Political idealism, hinges on the belief that to bring about the paramount government, the state has to be established on the manner that people should be (ideally), because if it is established on how they essentially are, then the state will not be impeccable because the human being are intrinsically flawed.[footnoteRef:1] Thrasymachus makes the supposition that any individual who is intelligent and capable, will seek and accomplish political power to enact laws and rules that serve his or her own best interest. He defines justice as the power of domination. On the other hand, Socrates defines justice in terms of an ideally ordered city-state, polis, and an ideally ordered soul, also referred to as psyche. This fundamentally critical and uncompromising goal causes Socrates to make a number of outstanding claims regarding the character of the good soul, the good society, and how they can be realized. In particular, Socrates proclaims, \"If there were ever a city of good men, there would probably be as much competition not to rule as there is among us to rule.\"[footnoteRef:2] [1: Guenther, Daniel S. \"Political\" Ideals\" Versus Political\" Realities\": A Dilemma of Theory.\" Student Pulse 2, no. 06 (2010).] [2: Sheppard, Darren J. Plato\'s Republic: An Edinburgh Philosophical Guide. Edinburgh University Press, 2009.]

In response to Thrasymachus, Plato rejects the notion that justice is nothing other than the benefit of those that are stronger. The basis of Plato\'s political idealism is human nature and the objective of the Good, which delineate the notions of Socrates. According to Plato, justice is existent both in the individual and in the society. He asserts that from an individual perspective, \"justice is a \'human virtue\' that makes a man self-consistent and good: Socially, justice is a social consciousness that makes a society internally harmonious and good.\"[footnoteRef:3] One of the benefits of Plato\'s political idealism encompasses his delineation of justice, which he proclaims is, \"To do one\'s own business and not to be a busybody is justice.\" In accordance to Plato, and in tandem with Socrates\' thoughts, the soul is influenced by three sets of intentions, which are spirit, reason, and appetite. Therefore, justice amongst human beings implies realizing and sustaining harmony amongst these aspects. The ideal state established and proposed by Plato has the benefit in that it warranties peace, both internally and externally. In addition, the separation of the different functions within the state is an assurance that there will be a high extent of efficiency, particularly if each citizen partakes in what he or she is well-matched to do naturally.[footnoteRef:4] Another upside of Plato\'s political idealism is the aspect of education. Plato insists that the state and politics necessitate education and knowledge to be able to rule a state in a just manner. [3: Bhandari, D. R. Plato\'s Concept of Justice: An Analysis. Boston University, 2016.] [4: Kara, Mahmut. Rethinking Plato: Philosophical Idealism and Political Totalitarianism. The Fountain, 2001.]

One of the drawbacks of Plato\'s political idealism is the proposition for the rule of absolute knowledge. He insists that those that have knowledge are philosophers and that they ought to be the ones given the authority to rule and lead the state. In particular, Plato asserts that, \"anyone who is going to act rationally either in public or private life must have knowledge of the good\".2 A key element to Plato\'s notion of absolute knowledge is that there can be only one standard of measure. However, this conception encompasses a rational flaw and is improbable to exist. In addition, Plato not only fails to give a detailed way in which individuals can attain knowledge, it is also unclear as to how political knowledge and knowledge on how to justly rule is similar to knowledge attained for education. Political knowledge cannot be designated in the same manner. This is because aspects such as justice or beauty are qualities that are biased. What is deemed just or beautiful in one context can be different in another. Therefore, perfect political knowledge does not seem to have a realistic existence, and therefore chasing it is not conceivable.8

Another disadvantage or drawback of Plato\'s political idealism is that there is no right for the individual. In particular, Plato\'s idealism has similarities with totalitarianism. Individuals within the state are allowed to have only one occupation, the one they are naturally best suited to. Considering this, it is clear to see that people are not given any rights. This is largely because individuals are expected to obey and do as demanded by the state. This indicates the lack of value for the people. What is more, being granted an occupation that is determined by the states indicates that people are utilized as the state pleases and not as per own wishes. This indicates that according to Plato\'s political idealism, the interests and wishes of the people are sacrificed for the interests of the ruling class.2

Part 2

In the Republic, Plato criticizes democratic politics from different angles and does so in an indirect manner where he discusses democracy as one of four types of corrupted constitutions. At the same time, it is not clear that he is more critical of democracy than he is of conventional politics in general or other political regimes. Plato considers the subsisted experience and philosophy of democracy in Athena to be revolting and captivating, disconcerting and enthralling. Plato not only attacks democratic practice but also laces disinclinations regarding the extent of that particular attack into the very demonstration of his perception. A considerable degree of uncertainty, ambiguous opposition, outlines Plato\'s attitude toward democracy, as he understood it.[footnoteRef:5] [5: Friedlander, Paul. Plato: An Introduction. Princeton University Press, 2015.]

In the Republic, Plato likens the state to an ornate and costly ship. In particular, he asserts that,\" Imagine then a ship or a fleet in which there is a captain who is taller and stronger than any of the crew, but who is a little deaf and has a similar infirmity in sight, and whose knowledge of navigation is not much better. The sailors are quarreling with one another about the steering -- everyone is of the opinion that he has a right to steer, though he has never learned the art of navigation...\"[footnoteRef:6] Taking this into consideration, for a ship to achieve a safe and efficacious expedition, it necessitates a skillful captain at the wheel. In accordance to Plato, democracy does not work, largely for the reason that normal people are yet to learn how to steer the ship of the state. He asserts that people are not accustomed enough with different aspects such as state of affairs in other nations, military stratagems, economics, or the perplexing complexities of law and ethics.1 [6: Ferrari, Giovanni RF, and Tom Griffith. Plato: \'The Republic\'. Cambridge University Press, 2000.]

Further, Plato states that people are not persuaded to attain such knowledge and that the determination and willpower necessitated for serious study is an aspect that majority of them do not relish. Another aspect of criticism from Plato is that owing to people\'s lack of knowledge, they have a tendency to vote for politicians who mesmerize and entice them with appearances and nebulous talk. As a result, the people inexorably find themselves at the mercy of governments and circumstances over which they have no control because they do not comprehend what is taking place around them. They are directed by undependable and erratic sentiments rather than by cautious analysis, and they are allured into audacious wars and oppressed by pricy defeats that could have been completely avoided.[footnoteRef:7] [7: Frostburg. Plato: The Failure of Democracy, 2016.]

Another principal dimension of Plato\'s critique of democracy is that it emanates as a prevalent rebellion and upheaval against oligarchy in an endeavor to be allowed an equal share as citizens and also politically. Plato goes on to insist that what is venerated in democracy is liberty for every person, which gives rise to detrimental consequences. For instance, every individual has the freedom and license to do as he or she wishes and, therefore would come up with a plan for living life in the manner that he or she desires. Secondly, through a democratic constitution, the society would give rise to all kinds and conditions of people, a superior assortment in comparison to other forms of government. At the same time, however, Plato insists that democracy would bring about a government that is \"anarchic and motley, assigning a kind of equality indiscriminately to equals and unequals alike\".2 He goes on to criticize democracy in that the chaos of a democratic society spread outs and encompasses the private lives of people; the reference herein is that the association of authority is weakened between parties such as parents and children or teachers and students. As a result, democracy, which encompasses the liberty of all people eventually, causes people to overlook the law and thus a state of lawlessness triumphs.[footnoteRef:8] [8: Habib, Rafey. Identity and Difference: Plato and Aristotle on Democracy. Rutgers, 1998.]

Some of the arguments and criticisms made by Plato appear to be rational. However, upon closer evaluation, some that can be contented. One of the key aspects of Plato\'s argument is that democracy is unfair. This is because every individual is permitted to do as he desires and this gives rise in anarchy. Nonetheless, the idea that justice is associated to harmony is bizarre. In essence, justice encompasses what is deemed fair. However, it is not apparent that when Plato outlines the aspect of justice as harmony, whether he is speaking on justice. It is sensible to assert that justice is diligently linked to fairness. Nonetheless, it is plausible to think of an unfair harmony, too. Simply because a state is seeking a sense of balance, it does not imply that its leaders are reasonable or just. As a result, it appears that justice does not emanate from harmony and therefore it can be argued against Plato that democracy is not inherently unjust.[footnoteRef:9] [9: Scipii, Terikel. Plato on Democracy. The Red Lion Tavern. ]