_Understanding Plato’s Republic_ is an accessible introduction to the concepts of justice that inform Plato’s Republic, elucidating the ancient philosopher's main argument that we would be better off leading just lives rather than unjust ones Provides a much needed up to date discussion of _The Republic_'s fundamental ideas and Plato's main argument Discusses the unity and coherence of _The Republic_ as a whole Written in a lively style, informed by over 50 years of teaching experience Reveals rich insights into a (...) timeless classic that holds remarkable relevance to the modern world. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

What is love? Why do we idealize those whom we love? How do we choose whom to love? Are some kinds of love better than others? Each age returns to these questions with renewed perplexity. Gerasimos Santas examinees the two greatest theoretical architectures of love, side by side. It provides a thorough critical description and comparison of these theories, allowing a sophisticated dialogue to emerge between the two thinkers. In the first half of the book Professor Santas reconstructs and (...) explains Plato's theories of eros and philia: erotic love, familial love and friendship. He attempt to show that Plato's was a unified theory in which erotic love has a special connecion with creativity and beauty. He then discusses Freud's notion of love as distinct from, though based on, his general theory of sexuality. He discusses in detail Freud's explanations, before and after narcissism, of idealization and choice of beloved. Freud too, it emerges, had a unified theory of love: all love has its origins in the libidinal instincts of infancy and childhood. The book concludes by showing that, despite Freud's claim that his theory of love is 'Platonic', the two theories are instructively different. (shrink)

What is love? Why do we idealize those whom we love? How do we choose whom to love? Are some kinds of love better than others? Each age returns to these questions with renewed perplexity. Gerasimos Santas examinees the two greatest theoretical architectures of love, side by side. It provides a thorough critical description and comparison of these theories, allowing a sophisticated dialogue to emerge between the two thinkers. In the first half of the book Professor Santas reconstructs and (...) explains Plato's theories of eros and philia: erotic love, familial love and friendship. He attempt to show that Plato's was a unified theory in which erotic love has a special connecion with creativity and beauty. He then discusses Freud's notion of love as distinct from, though based on, his general theory of sexuality. He discusses in detail Freud's explanations, before and after narcissism, of idealization and choice of beloved. Freud too, it emerges, had a unified theory of love: all love has its origins in the libidinal instincts of infancy and childhood. The book concludes by showing that, despite Freud's claim that his theory of love is 'Platonic', the two theories are instructively different. (shrink)

Plato's antidemocratic theory of social justice is instructive once we distinguish between the abstract parts of his theory and the empirical or other assumptions he uses in applying that theory. His application may have contained empirical mistakes, and it may have been burdened too much with a prolific metaphysics and a demanding epistemology. An attempt is made to look at his theory of social justice in imaginary isolation from empirical mistakes and from his metaphysics and epistemology. It is then argued (...) that some of Plato's proposals and criticisms of democracy are well worth our attention, especially in the case of governing. His attempt to separate ruling and wealth and to establish economic floors and ceilings for his ideal city seems especially instructive in view of problems in these areas that modern democracies have experienced. Isolating his theory of social justice from his epistemology and metaphysics may be more problematic. Still, Plato's insistence that superior wisdom is the central virtue of rulers is instructive, and in this respect some modern defenders of democratic justice, such as J. S. Mill and John Rawls, have leaned some in Plato's direction. Finally, Plato's criticism of democratic free choice of occupation is less persuasive. Footnotesa I wish to thank the other contributors to this volume, and its editors, for many helpful comments. (shrink)

This chapter contains sections titled: The Dialogue Style and the Characters The Main Argument and Plot of the Republic The Fundamental Ideas of the Republic.

This volume explores Plato and Aristotle's theories about good things, goodness, and the best life for human beings, and draws comparisons between ancient and modern theories of good and justice.

_The Blackwell Guide to Plato’s Republic_ consists of thirteen new essays written by both established scholars and younger researchers with the specific aim of helping readers to understand Plato’s masterwork. This guide to Plato’s _Republic_ is designed to help readers understand this foundational work of the Western canon. Sheds new light on many central features and themes of the Republic. Covers the literary and philosophical style of the _Republic_; Plato’s theories of justice and knowledge; his educational theories; and his treatment (...) of the divine. Will be of interest to readers who are new to the _Republic_, and those who already have some familiarity with the book. (shrink)

The original essays in this volume discuss ideas relating to democracy, political justice, equality and inequalities in the distribution of resources and public goods. These issues were as vigorously debated at the height of ancient Greek democracy as they are in many democratic societies today. Contributing authors address these issues and debates about them from both philosophical and historical perspectives. Readers will discover research on the role of Athenian democracy in moderating economic inequality and reducing poverty, on ancient debates about (...) how to respond to inborn and social inequalities, and on Plato’s and Aristotle’s critiques of Greek participatory democracies. Early chapters examine Plato’s views on equality, justice, and the distribution of political and non-political goods, including his defense of the abolition of private property for the ruling classes and of the equality of women in his ideal constitution and polis. Other papers discuss views of Socrates or Aristotle that are particularly relevant to contemporary political and economic disputes about punishment, freedom, slavery, the status of women, and public education, to name a few. This thorough consideration of the ancient Greeks' work on democracy, justice, and equality will appeal to scholars and researchers of the history of philosophy, Greek history, classics, as well as those with an interest in political philosophy. (shrink)

The main conversation in the Laches is about courage. But the main conversation does not begin till the middle of the dialogue. In the first half Plato sets the stage for the serious discussion that follows. Two elder men of Athens, Lysimachus and Melesias, are worried about the education of their sons. They themselves are the sons of two eminent Athenians, Thucydides and Aristides, and they feel that while their famous fathers conducted the affairs of the city with great energy (...) they did not show a similar concern for the education of their sons. They feel inferior to their fathers and do not want their own sons to feel the same way. They wish their sons to be like their own fathers, not like themselves--active citizens, not idle aristocrats. In this frame of mind, they are most anxious for expert and sound advice about their sons' education. Someone recommended to them for this purpose a new military exercise, fighting in armor. They invited two eminent generals of the day, Nicias and Laches, to see with them an exhibition of fighting in armor, and now they eagerly seek the generals' opinion about the worth of it. (shrink)

The aim of my paper is to focus upon those aspects of Derrida's relation to language and textual interpretation that have not been adequately dealt with by either proponents of deconstruction, who take Derrida to have effected a total revolution in the way in which we must read texts, or those critics who view deconstruction as having subverted all possible criteria for a valid interpretation leading, thus, to an anarchical textual ‘freeplay’. This inadequate approach by both proponents and critics is (...) the result of a failure to consider Derrida's deconstructive approach as enacting a process of ‘double reading.’ This ‘double reading’ commences with an initial stage or level which seeks to reconstruct a text's authorial intention or its vouloir dire. This initial level then prepares the text, through the identification of authorial or textual intention, for the second stage or level. At this second stage or level, which is the passage to deconstructive reading per se, the blind spots and aporias of the text are set forth. Through this focus upon the process of deconstructive reading as ‘doubling reading,’ it becomes evident that deconstruction is not as revolutionary as proponents or critics have assumed. For, Derrida's initial reading, or the ‘doubling’ of a text's authorial or textual intention is firmly set within a traditional interpretative form. (shrink)

Throughout his life, Cornelius Castoriadis displayed an unwavering commitment to democracy. He militated for it and developed concepts to elucidate its significance for human freedom. Yet are the concepts Castoriadis developed enough to explain the depth of his aforementioned commitment? In this essay, I try to imagine how Castoriadis would have addressed Roberto Michels’s ‘iron law of oligarchy’ thesis. I find that Castoriadis’s concepts can help us question the normative value Michels assigned to oligarchy, but they fail to explain how (...) he could have remained so committed to democracy when oligarchy seems ineluctable. Such a commitment, I argue, ultimately rests on an existential decision, the roots of which cannot be rationally explained. (shrink)

The article discusses two puzzles about Plato''s account of the democratic person: (1) unlike his account of the democratic city, his characterization of a democratic person is markedly incorrect. (2) His criticism of a person so characterized is criticism of a straw man. The article argues that the first puzzle is resolved if we see it as a result of Plato''s assumption that a democratic person is a person whose soul is isomorphic to a democratic constitution. Such a person has (...) a desire satisfaction theory of good and adopts liberty and equality of desires as a basis for action. The article then argues that Plato''s criticism brings up two problems endemic to desire satisfaction theories of good, the problem of bad desires and the problem of conflicts of desires. The criticism is that the democratic person''s way of dealing with these problems, by applying the social principles of liberty and equality to his desires, is irrational. (shrink)

This chapter contains sections titled: Is Plato's Social Justice Justice at all? Is Plato's Political Justice Better for me than the Justice of Thrasymachus or the Justice of Plato's Brothers? Is Plato's Political Justice Good for All the Citizens? Plato's Defense of his Just Person: The Sachs Problem The Defense of Justice as the Health of the Soul The Defense of the Just Life as the Pleasantest.

This chapter contains sections titled: The Analogy between a Just City and a Just Soul Plato's Analysis of the Human Psyche Parts of the Human Psyche: Faculties or Agents? Just, Temperate, Brave, and Wise Human Souls Plato's Ideal of Rationality The Virtues and Vices of the City‐soul Analogy.

This chapter contains sections titled: What is Justice? Glaucon's Theory of a Social Contract Glaucon and Thrasymachus on what Justice is: Results and Methods Why should I be Just?

This chapter contains sections titled: Ideals as Standards and their Approximations The Paradox of the Philosopher‐king: Knowledge and Political Power Knowledge and Opinions Platonic Forms and Physical Particulars Plato's Theory of the Form of the Good Knowledge of Good How Elitist is Plato's Completely Good City?

This chapter contains sections titled: Why does Thrasymachus Think that Justice is the Interest of the Rulers? Socrates' Refutations of Thrasymachus' Premises Is [the] Justice [of Thrasymachus] Good for Me? Thrasymachus Unconvinced, Socrates Dissatisfied. What Has Gone Wrong?

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

This chapter contains sections titled: What is Justice? Socrates Divides the Question What is a Just Society? The Problem of Justice, and How Socrates Tries to Solve It The Functional Theory of Good and Virtue Plato's Definitions of Justice and the other Virtues of his Completely Good City Return to Plato's Methods for Discovering Justice.