Abstract

In the Republic, Plato’s Socrates argues that the wealthy feel contempt for the poor, and the poor feel hatred for the rich. But why is Socrates, leading a life of scandalous poverty, without taking wages for philosophical work, an exception to this rule? Instead of hatred, envy, or no emotion at all, Socrates consistently treats wealth and the wealthy with ridicule and kataphronēsis – active looking-down or contempt – while meditating on the temptation of the poor to appropriate the excess flesh of the wealthy (Resp. 556d). It is contempt that allows Socrates to remain free and wageless, away from the tempting distortion wealth has on the soul (Resp. 330c, 554a–b). Socrates therefore insists his philosopher-kings should be paid only in food, the same reward he proposes for himself in the Apology. Instead of securing freedom from murderous epithumia through moderate property, Socrates implies only contemptuous poverty can safeguard a philosophic life.