Plato and Its Analysis

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). The Apology vs.

the Republic The Apology is different from the Republic in that the latter work cites coercion as a threat in playful terms, whereas in the former, the threat of Athens' law court is very real and acute. The Apology depicts the philosopher being sentenced to death as any compromise on his part to appease the citizens would culminate in the death of his spiritual self.

On the other hand, the Republic deals with an audience of a different kind -- Socrates rises as the head of a disciplined state, which, though it may not be able to comprehend his philosophies, will, at the least, be inclined to allow him to freely pursue philosophy and forge a relationship with the city's noble younger generation (Bloom, page310), Plato's Apology portrays Socrates defending himself against accusations of injustice made against him, but it doesn't attempt to present a definition for justice; those who accuse him define injustice as the violation of city laws.

Socrates' justice clearly isn't that of an individual who adheres to the law. It is only in the Republic that Plato endeavors to cite a definition for justice, while clarifying the science on which the definition may be based. In Republic, the philosopher (who according to the Apology claims his knowledge to be only ignorance, thereby evidently acknowledging his ineptitude in politics) lectures on political elements' nature (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.