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For Hegel, Plato's Republic is not an abstract theory or ideal which is too good for the real nature of man, but rather is not ideal enough, not good enough for the ideals already inherent or nascent in the reality of his time; a time when Greece was entering decline. One such nascent idea was about to crush the Greek way of life: modern ...
In Plato's Republic, the character of Socrates is highly critical of democracy and instead proposes, as an ideal political state, a hierarchal system of three classes: philosopher-kings or guardians who make the decisions, soldiers or "auxiliaries" who protect the society, and producers who create goods and do other work. [1]
Plato's allegory of the cave by Jan Saenredam, according to Cornelis van Haarlem, 1604, Albertina, Vienna. Plato's allegory of the cave is an allegory presented by the Greek philosopher Plato in his work Republic (514a–520a, Book VII) to compare "the effect of education (παιδεία) and the lack of it on our nature".
The Ship of State is an ancient and oft-cited metaphor, famously expounded by Plato in the Republic (Book 6, 488a–489d), which likens the governance of a city-state to the command of a vessel.
His editions and commentaries on Plato's Apology, Crito, Euthyphro, Protagoras, and the Republic are widely respected even today: [His] two-volume critical edition of the Republic was another major contribution to the field. Though his preface claims 'an editor cannot pretend to have exhausted its significance by means of a commentary,' Adam's ...
The Fates, Sirens, and Spindle are used in the Republic, partly to help explain how known celestial bodies revolved around the Earth according to the cosmology in the Republic. The "Spindle of Necessity", according to Plato, is "shaped... like the ones we know"—the standard Greek spindle, consisting of a hook, shaft, and whorl. The hook was ...
It appears from the Republic that Plato did not think it impossible for his ideal state to be established in reality, [15] and he did make one notable attempt to educate a ruler in the principles of philosophy. In 367 BC, Dionysius II came to power in Syracuse, Sicily, under the supervision of his uncle Dion, who was a friend and disciple of ...
In the first chapter of Plato's Republic, authored around 375 BC Thrasymachus claims that "justice is nothing else than the interest of the stronger", which Socrates then disputes. [8] Callicles in Gorgias argues similarly that the strong should rule the weak, as a right owed to their superiority. [9]
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