Socrates' relationship with Athenian political society in Plato's Republic

Socrates and the Republic

The Republic represents Socrates' true apology, as this is the only work in which he has effectively handled the subject he was coerced into facing, following the allegations of Athens against him; the subject is his relationship with the political realm (Bloom, ).

The great philosopher of Athens was blamed for being unjust in his actions -- firstly, by disbelieving in the people's gods, and secondly, for corrupting Athens' youngsters. The above charges aren't merely in relation to the citizen Socrates, who is coincidentally a philosopher; rather, their intention was condemning philosophy itself, in favor of both the citizens and the politicians of Athens. From Athens' perspective, there appears to be an element in Socrates' thinking and mode of life that raises doubts regarding the gods of Athens, who were deemed as the guardians of the city's laws; this, therefore, renders the philosopher a bad resident, or, to be more precise, not a citizen at all. The existence of such an individual within the city's walls and the friendship he has developed with the city's most promising youth renders Socrates a revolutionary and a traitor (Bloom, page307).

The philosopher is labeled 'unjust' not merely for violating the laws of the city, but also for, evidently, denying the elemental beliefs that enable the functioning of the civil society (Bloom, page307).

Philosophy in Civil Society

For philosophy to be acknowledged by the common people, a justification was needed. During the trial of Socrates, the concept of philosophy was fresh in cities; the field could very conveniently be trounced. Philosophers would need to defend themselves in front of citizens, or their entry into the city could be deterred in as forceful a manner as possible. The trial of Socrates represented a catastrophe for philosophy; the discipline's life was in peril. Also, counter to what the world is disposed to believing today, it isn't merely evident that the arena of philosophy is constructive, or even inoffensive, for Athens. Socrates, in his apology, points to this -- he strives very hard to differentiate his theories from those of other philosophers. Socrates appears to be in agreement with the fact: whether a State that wishes for its citizens' care must allow them to associate with the likes of him or not, which is fairly questionable (Bloom, page307).

Philosopher as a Human Being

Athens has perceived nothing but Socrates' seeming atheism and the hold he has over the younger generation. His reflection on the heavens dispels the city's perspective; its laws now appear to be nothing more than rules without natural status. The philosopher's lifestyle alters his course from his responsibilities as a citizen; also, the knowledge he acquires makes him abhor human politics. Moreover, his grasp of what causes everything around him deems it impossible to comprehend mankind on its own level; for the philosopher, man gets relegated to the status of non-man, and political relegates to sub-political. A philosopher withdraws from human aspects that can only be satisfactorily echoed by poetry. Poets, in a profound manner, take the city's side, attacking philosophy as politics' enemy (Bloom, page308).

Socrates has to subsequently prove himself as just; also, he needs to demonstrate his ability to responsibly handle political aspects, unlike the poet. This task is tricky as it seems that he is questioning justice's natural character as a good quality, and that the branch of philosophy accords no special position to mankind (Bloom, page308).

Socrates: The Reformation of Philosophy

The philosopher, Socrates, has transformed the discipline to make it the one system Athens needs the most; he is the greatest supporter of it. However, one may possibly be deceived by this seeming Socratic optimism with regard to the ideal case -- the regime of philosophers. A thorough inspection of Plato's work will uncover the fact that this supposed concord is less of a solution than it is a paradox, and encompasses a multitude of tensions that surface in less ideal instances. Socrates' take on philosophy may likely have transformed the field to render it receptive and related to politics; however, it was obviously no less disobedient to all current systems than the earlier philosophy, for if philosophers were considered natural rulers, actual rulers would face competition from them. Philosophy, instead of being merely a useless branch of learning, appears conspiratorial. It may very likely be dangerous for real regimes; also, the system of governance it strives for is highly unlikely to take shape (Bloom, page309).

The most effective remedy to one's prejudice is the Republic. The correct foundation for Socratic philosophy's study is the city's non-philosophic alignment, within which the arena of philosophy must be instituted. Opposition to philosophy denotes mankind's as well as Athens' natural condition. Socrates, by his guilty confession, will demonstrate the higher concerns that forgive him for it (Bloom, page310).

Socrates: How Justice is an Art

No matter how it may be, there are great challenges associated with the assumption of justice being a form of art, conveyed ironically by the idea that those who are just are inept, as well as thieves. It would appear that arts necessitate certain themes, and are ethically fair. This forces us to forsake the assumption; one may very likely raise the question of why the assumption was made at all. We all feel justice to be a disposition (suggested initially by Cephalus) -- one that all individuals must have, apart from skills. For instance, doctors need to be inclined to cure patients to the best of their ability; or else, they may end up killing them rather than making them feel better (Bloom, page321).

The most evident of knowledge mines available to mankind come from art; there is no necessity of instruction of any specific tradition or acts of faith. The yearning to acquire an understanding of what is owed to fellow human beings would straightaway direct one towards an endeavor to identify an art that can lead one in the same way as medicine leads man in health-related matters. Furthermore, irrespective of the extent of influence of habit on the 'just' character, it is also evident that it isn't enough for one to abide by rules without knowing the reasons underlying them (Bloom, page321).