A review of socrates and cephalus views regarding justice

According to Plato, justice is a sort of specialization. Whether he is in his right mind remains to be seen, but the fact is, at that level, Cephalus hands him the logoi over by leaving the room.

His response made it clear that he found the suggestion both outrageous and patently false a response, frankly, that I found a bit shocking, for I had assumed that the weakness of some of the arguments in Book I was a well-known fact, and it is to some; silly me and he immediately challenged me to back up my claim.

There is also the infamous case of the fat man, pardon me, the overweight person, in the mouth of the cave, who must be killed in order to save many others. The soul "converted" by Socrates is "made up" of three brothers: Justice implies superior character and intelligence while injustice means deficiency in both respects.

This approach of bridging the gap between a just soul and just actions may have some drawbacks. With the founding of the just city completed, Socrates proceeds to discuss justice d.

Socrates reluctantly agrees ab and begins with the suggestion that the guardian women should perform the same job as the male guardians c-d. Much to comment on here, and the cross-proportionalities seem right on the mark. This will lead to class conflicts a. All of us would certainly allow that in most cases, it is right to tell the truth and return borrowed items.

Socrates proceeds to argue that these arrangements will ensure that unity spreads throughout the city ad. The element of spirit will sub-ordinate itself to the rule of reason.

Justice in Book I of the Republic

So anyone who has doubts about this assumption will, and ought, to have doubts about the claim that just people always make others more just. Two, and most importantly, both men should have appreciated that something had gone terribly wrong once the discussion concluded that justice is a matter of guarding valuables and the just person is a guarder of such valuables.

Socrates points out that the luxurious city will require an army to guard the city e. So long as Polemarchus does not balk at the assumption, Socrates can feel free to use the assumption in his elenchus.

This leads at last to considerations about social justice in its relationship with the afterlife and, to help him in this area Cephalus calls upon another poet, Pindar, who was writing poems on order from wealthy families or cities to praise whomever would pay him for that.

It simply asks whether our doctor is someone who does the right thing. I agree but neither Socrates nor Polemarchus seem to me to make it. Except that this soul is caught in between the traditions of its own past--Cephalus, the father, taking over the role of "logos"-- and the dynamics of its own behavior always asking for more--the ever increasing influence of rhetoric that is coming back to it Cephalus was born in Syracuse in Sicily, the birthplace of rhetoric with a new universal twist under the guise of Thrasymachus the foreigner taking over the role of the epithumiai that drive this rhetoric.

This other "soul" has Cephalus as his "head", that is, a very "materialistic", biological logos that indeed is no logos at all in the sense Socrates understand logos; and this is precisely the point the discussion between Cephalus and Socrates is making.

For example, at ahe seems to say that the same account of justice ought to apply to the city and to the individual since the same account of any predicate X must apply to all things that are X. Socrates concludes this first argument with a ranking of the individuals in terms of happiness: Socrates explains how good art can lead to the formation of good character and make people more likely to follow their reason ec.

Should I wish to buy or sell a horse, a horse trader would be a more useful associate than a just person, for buying a boat, a shipbuilder, claims Socrates. Socrates proceeds to discuss how this measure is for the best and Glaucon allows him to skip discussing its feasibility a-c.

They insist that he needs to address the comment he made earlier that the guardians will possess the women and the children of the city in common b-d. Lysias the rhetor to be as logos, Polemarchus, the principle of fight as thumos and Euthydemus as epithumiai those that come "straight from the crowd".

Therefore, a just man lives happy. The ones receiving this type of education need to exhibit the natural abilities suited to a philosopher discussed earlier.

Philosophers love and pursue all of wisdom b-c and they especially love the sight of truth e. The "e-mail archives" section includes HTML edited versions of posts that I submitted on various e-mail discussion lists about Plato and ancient philosophy.

Cephalus says, roughly, peace of mind, i. When finally Socrates comes to, Crito implores him to escape, employing, at times, astute logic to make his case.

Polemarchus has thus handed over the logoi to Cephalus, and now, he wants them back.

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The best guardian men will also be allowed to have sex with as many women as they desire in order to increase the likelihood of giving birth to children with similar natures a-b.

Ethics and political philosophy seem to be different sides of the same coin. He also points out that this is the only possible route by which to reach complete happiness in both public and private life e.

Therefore, the reason and spirit have to control these appetites which are likely to grow on the bodily pleasures. Socrates goes on to argue that the measure of allowing the women to perform the same tasks as the men in this way is not only feasible but also best.This other "soul" has Cephalus as his "head", that is, a very "materialistic", biological logos that indeed is no logos at all in the sense Socrates understand logos; and this is precisely the point the discussion between Cephalus and Socrates is making.

According to Socrates, justice is the virtue of the soul. The virtue of the soul is equivalent to the health of the soul. Justice therefore should be a desirable object as it means good health of the soul, which is something positive that people desire.

Socrates makes justice seem appealing, and good at the same time. Cephalus replies that money has allowed him "to tell the truth and pay one's debts" ( b). Nevertheless, Socrates believes this does not portray an accurate description of what justice is.

The rest of the first book is a discussion of the definition of justice, mainly that of Thrasymachus' definition.4/4(1). Justice therefore, is not the advantage of the stronger, it is rather the advantage of all.

Because Socrates thinks an ideal ruler in a city thinks for the benefit for his subjects, his view of justice is very far apart from Thrasymachus, as he feels that justice will benefit people who are both weak and strong.

Cephalus who was a representative of traditional morality of the ancient trading class established the traditional theory of justice. According to him 'justice consists in speaking the truth and paying one's debt.

After Cephalus and Socrates agree that truth-telling and paying back debts is not a proper definition of justice, Polemarchus jumps in for his father and says that it is a proper definition, if, that is, the poet Simonides is to be believed.

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A review of socrates and cephalus views regarding justice
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