Plato 's republic, considered one of the most influential works in philosophy, politics and ethics, is based on the Socratic dialogues. The Republic was written around 380 B.C., allegedly when the philosopher began his Academy in Athens. Justice and the virtues envisioned within it, appear as one of the central themes in the book discussed by Socrates, who Plato describes to be, "the most just man of his time" and his friends, (Glaucon, Cephalus, Thrasymachus, Polemarchus, and Adeimantus). Plato divides his interpretation of justice into two separate parts; during the first half of the text, he explains the importance of justice in a society, which is where he elaborates on Kallipolis and its virtues. Moreover, Plato describes the same tripartite
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However, in the same manner that the three concepts of the city were applied to the individual, these three parts of the soul must also be found in the city for the analogy to be veritable. Socrates asseverates that the soul is separate from the body , this is why it can “assent and dissent” at the same time. The appetitive part of the soul, which Socrates relates to the most basic human instincts: thirst and hunger, is the part of the soul that desires “natural objects” for themselves, without any thought process moving these desires.These desires must be dominated by temperance or “self-control” in order to let the rational part of the soul rule by virtue of its wisdom, “it necessarily follows that the individual is wise in the same way, and in the same part of himself as the city” The middle ground between the rational and the appetitive part is the spirited part, this part “aligns itself far more with the rational part” and helps it contain the irrational desires emerging from the appetitive part. Similar to a state’s organization, justice only materializes when there is communication and counterbalance between the three constituents. Thus, the rational and the spirited part in the soul of an individual, and the rulers and auxiliaries in a city, must “govern the appetitive part, which is the largest part in each person’s soul and is by nature most insatiable for money.”, likewise, the two superior classes, must govern the producers who tend to be by far the most
However, in the same manner that the three concepts of the city were applied to the individual, these three parts of the soul must also be found in the city for the analogy to be veritable. Socrates asseverates that the soul is separate from the body , this is why it can “assent and dissent” at the same time. The appetitive part of the soul, which Socrates relates to the most basic human instincts: thirst and hunger, is the part of the soul that desires “natural objects” for themselves, without any thought process moving these desires.These desires must be dominated by temperance or “self-control” in order to let the rational part of the soul rule by virtue of its wisdom, “it necessarily follows that the individual is wise in the same way, and in the same part of himself as the city” The middle ground between the rational and the appetitive part is the spirited part, this part “aligns itself far more with the rational part” and helps it contain the irrational desires emerging from the appetitive part. Similar to a state’s organization, justice only materializes when there is communication and counterbalance between the three constituents. Thus, the rational and the spirited part in the soul of an individual, and the rulers and auxiliaries in a city, must “govern the appetitive part, which is the largest part in each person’s soul and is by nature most insatiable for money.”, likewise, the two superior classes, must govern the producers who tend to be by far the most