Socrates propounds that “it is by nature fitting for [philosophers] both to engage in philosophy and to lead a city, and for the rest not to engage in philosophy and to follow the leader” (Plato 154), intimating that the philosopher is the rightful ruler as he is “the [lover] of the sight of truth” (Plato 156). Another somewhat perturbing facet of Socrates’s censorship is the implication of an autonomous censoring authority. As even the guardians are subject to censorship, Socrates’s mode of social control requires an external, absolute agent determining and overseeing the censorship of the Just City which affords a single entity enormous power over an entire state and invites the potential for abuse of the censorship system for an ulterior agenda. Lastly, Socrates’s censorship bears an unmistakable semblance of tyranny in its infringing on citizens’s rights, selective infanticide, and its propagation of sanctioned “breeding” of gold-souled
Socrates propounds that “it is by nature fitting for [philosophers] both to engage in philosophy and to lead a city, and for the rest not to engage in philosophy and to follow the leader” (Plato 154), intimating that the philosopher is the rightful ruler as he is “the [lover] of the sight of truth” (Plato 156). Another somewhat perturbing facet of Socrates’s censorship is the implication of an autonomous censoring authority. As even the guardians are subject to censorship, Socrates’s mode of social control requires an external, absolute agent determining and overseeing the censorship of the Just City which affords a single entity enormous power over an entire state and invites the potential for abuse of the censorship system for an ulterior agenda. Lastly, Socrates’s censorship bears an unmistakable semblance of tyranny in its infringing on citizens’s rights, selective infanticide, and its propagation of sanctioned “breeding” of gold-souled