Philosophy: Plato, Socrates, and Zen

Philosophy: Plato, Socrates, And Zen

The problem of truth is tied up in the two main obstacles that it presents to philosopher. The first obstacle is determining what truths are to begin with. It is the task of the philosopher to conceptualize abstract concepts such as truth effectively. The second obstacle is the determination of what makes these truths true at all. In other words, how can it be proved that a certain statement, presumed true, actually is?

Zen philosophy has applications to the first problem or obstacle, determining what can be considered truth. Truth for Zen isn't simply about making a statement about the nature of truth in the world, but rather is tied up in the act of embodying the truth itself by becoming the truth that is perceived/imagined in the world. The second obstacle can be surmounted to some degree by Socrates. Socrates employed the touted Socratic method not to teach but to reveal and lead his "students" on a path of self-discovery. Through this constant questioning, discussion, and argument Socrates could apparently develop the intellectual basis for providing a rational description of why certain truths can be considered as such.

2. Socrates was an ancient Greek philosopher who lived from 469 to 399 BCE. He is regarded as one of the most significant philosophers of the Western tradition even though he left no texts behind and all of the information we have regarding him is second-hand. Plato was a Greek philosopher (429-347 BCE) whose writings are extensive and very influential. Developed the concept that this world is an error-filled reflection of a more perfect one that contains immutable concepts such as Truth and Beauty.

In the 5th c. BCE in Greece, the Sophists were a class of intellectuals who employed rhetoric to persuade or convince others. The search for truth was not as pressing a concern for them as was convincing one's audience that one is correct in his/her argument. Socrates' method of teaching differed significantly from this because he was interested in unearthing "truth," but also because he employed the Socratic method. Rather than arguing and persuading in a confrontational manner, Socrates guided and questioned. Through this repeated action he was able to lead his students toward a deeper understanding of the world and their place in it.

3. In the Republic, we must understand that the concept of justice they employed varies somewhat from our own. It would be difficult to narrow down this concept excessively -- since the whole of the book is centered about finding a determination of the value of justice. Rather than being simply a matter of legality, as it is often today used, justice is a presumed virtue that guides individuals in making correct and moral decisions in all aspects of their lives.

According to the discussion in the text, there are three types of good: pleasure, social significance, and wisdom. Socrates argued that justice falls into the category of "pleasure." He makes the argument that justice can be valued unto itself because it promotes the happiness of the agent who pursues a just life. His critics in the text, however, are not immediately convinced. They want Socrates to substantiate the argument that justice can be valued for its own sake.

4. Glaucon, on the matter of justice, makes the argument that it cannot be perceived as an absolute virtue that can exist for its own sake. Rather, he sees justice as a concept that is used by the powerful to enrich their control over the weaker. He argues that fear of punishment for acting unjustly is all that maintains a continued sense of justice. Of four possibilities, Glaucon fixates on fear of punishment and the deterioration of a good life as the only reason for the pursuit of a just life. This is a relatively pessimistic view of justice as a concept, one that Socrates resists. Instead, Socrates believes that justice can be understood as a virtue unto itself.

But Glaucon remains unconvinced of this possibility. As demonstration of his argument, Glaucon retells the legend of Gyges. In the story, Gyges discovered a ring that gave him the power to become invisible. With this power, Gyges uses the ring to infiltrate the royal court, seduce the queen, murder the king, and take over the kingdom. The point that Glaucon makes is that no one, given the opportunity to act without fear of discovery or reprisal, would limit his actions based on an ephemeral notion of justice. He believes that fear of punishment for injustice is all that maintains our praise of justice. Gyges was willing to discard all sense of justice and nobility once the opportunity to act freely presented itself.

5. Socrates' use of the city as metaphor in his discussion of justice is the long way of describing the usefulness of justice and its application in human life. His description of a good city is based on the assumption that such a city would be, by matter of definition, just as a virtue. By showing that justice could exist to make a city better, if only in a highly idealized form, Socrates suggests that such a possibility is also available to individuals. His metaphor outlines how justice can be an integral part of civic and individual organization.

Socrates' city has been initially formed to promote the well being of all of its citizenry. This is, after all, an idealized city meant to prove a point. The principle organization of the city is a division of classes between philosopher kings, guardians, and a class of producers. In other words, Socrates divides his city among rulers, soldiers, and workers. Since the tendency of power over others is to corrupt, Socrates proposes that philosophers rule the city. These unique kings would be least likely to succumb to the corrupting temptation of power. In application to the just soul, then, we can see that Socrates' city has lessons. As in the city, the just soul can be built on the premise that action can be taken that does not harm others and that avoids corruption.

7. Education, according to Socrates, in the ideal city must help perform an important function. One of his main concerns in the city was that the tendency of power to corrupt be curbed at all costs. Otherwise, those who were put in charge of protecting the city could easily fall victim to the desire to control and dictate life to all other citizens, thus destroying the ideal justice of the city.

Education in music was designed to improve the soul of the students, while education in gymnastics would enhance their bodies. It was Socrates' contention that man could be improved upon through the direct application of education. Through music and gymnastics, Socrates proposed to improve upon the character of those given power in the city so as to prevent them from upsetting justice. Their education in music and gymnastics would promote certain values of moral action and justice that would help maintain the ideal balance Socrates proposes. In terms of the city-soul metaphor, this tenet implies that a well-rounded education that improves upon the body, mind, and soul of the individual can be employed to cultivate a sense of justice.