adversity

beauty

busyness

city

community

contentment

cosmopolitanism

death

desire

envy

fame

flattery

happiness

health

idleness

ignorance

life itself

love

luxury

malice

market

marriage

need

philosopher

philosophy

resentment

revolution

seeking

self-reliance

slavery

striving

submission

symmetry

thinking

true city

virtue

wisdom

nationality

Greek

occupation / innovator as

innovator in the field of

cause of death

capital punishment

scientific organization

boule

is ultimately a thing we would not exchange for that of another person. If all our misfortunes were laid in one common heap whence everyone must take an equal portion, most people would be contented to take their own.

If all our misfortunes were laid in one common heap whence everyone must take an equal portion, most people would be contented to take their own.

is a large-scale embodiment of the soul. He says, 'to consider the soul is to squint at little letters from afar. To regard the city is to look at the same letters but much larger and closer at hand'.

Now. the whole question of what exactly a 'city' actually is, for Plato. onlyemerges secondarily within the long discussion as to the true nature of justice.Indeed. the reason for 'constructing a city in speech,' as Socrates describes theproceedings. is in order to discern its nature on a larger scale than would havebeen possible if one considered justice in the soul. Socrates says that to considerthe 'soul' is akin to squinting at little letters from afar off. whilst to regard thecity is to look at the same letters. though much larger and closer to hand. (Itshould be noted here. as an aside. that this is curious. since the Socratic injunctionto know oneself would seem to suggest that the soul is the thing nearest tooneself. But in fact here it seems that our soul is further away from us even thanthe city. Of course, the reason for the soul's distance from us is that it is morethan itself... it is transcendent. However. as we shall see. this is not to suggest thatthe city does not also exceed itself, that it is not in some sense also more thanitself.) However. although for Socrates' dialogue in the Republic. a discussion ofthe city was a detour on the way to an apprehension of true justice. which isassumed to reside primarily in the soul, in this chapter, things will happen inreverse. Justice will become our detour towards a discernment of the city. Why'Because in the end, justice proved to be Plato's detour as well. He finally showsthat one can only arrive at justice when one has gone beyond justice into theinhabited domain of the city, which will turn out to involve more than justicefor the full exercise of virtue. I reserve for the conclusion of this essay a discussionof the way in which for Plato one can only arrive at a true city when onehas gone beyond philosophy. which is also to have gone beyond the city. not inthe sense of going outside the city walls. but of having gone beyond the ethicalinto the religious.

is a reflection of friendship whereby there is both a common bond and a recognition of separate identities.

This twofold character of friendship not only connects it to philosophy for Plato, but means that friendship can serve as a model for a political community where there is both a common bond among citizens and recognition of their separate identities.' (mary nichols)

is being neither athenian nor greek, but a citizen of the world.

I am not an Athenian or a Greek, I am a citizen of the world.

is the separation of soul from body, each having come to be separate alone by itself.

Socrates defines death as the separation of soul from body, 'each having come to be separate alone by itself' (Socratic Rationalism and Political Philosophy: An Interpretation of Plato's . . . By Paul Stern)

is like friendship in show, but not in fruit.

Flattery is like friendship in show, but not in fruit

is a standard that is determined by the context of a given discourse just as fasting can sometimes be an activity in health and sometimes in sickness. I am sick insofar as I fail to attain that standard.

I can admit on behalf of Socrates that there are in-between things in the world such as the action fasting and the object dry food that sometimes share in health, sometimes in sickness, and sometimes to neither... and meanwhile i may consistently hold that a subject must be either in health or sickness. Of course, it would be uncharitable to take Socrates to be foolishly insisting that one must either be in perfect health or be a paradigm of some disease or other. But there is no need ot interpret in that way his claim that health and sickness are jointly exhaustive in a subject. It is possible to attribute to Socrates the view that health is a standard, determined perhaps by the context of a given conversation... and that I am truly said to be sick insofar as I fail to attain that standard.

is nothing but the harmony among different parts of the body, each carrying out its proper function.

The first argument Socrates presents concerns the analogy between health in the body and justice in the soul. We all certainly prefer to be healthy than unhealthy, but health is nothing but the harmony among different parts of the body, each carrying out its proper function. Justice, it turns out, is a similar kind of harmony, but among the different parts of the soul.'

is a disease of the soul. It prevents the soul from functioning properly. Socrates tried to make the people of athens aware that they were inflicted by a double ignorance: They were ignorant and did not know it.

For Socrates, ignorance is a disease of the soul. It prevents the sould from functioning properly. The problem was that the people of Athens were inflicted with a multiple ignorance. They were ignorant and did not know it. So, Socrates was like a pathologist, he was trying to make people aware of their condition.

For Socrates, ignorance is the origin of all human wrongdoing.

is not something to be valued, but rather the good life.

Well, someone will say, 'But the many can kill us.' [Cr.] Yes, Socrates... that will clearly be the answer. [Soc.] That is true... but still I find with surprise that the old argument is, as I conceive, unshaken as ever. And I should like to know Whether I may say the same of another propositionthat not life, but a good life, is to be chiefly valued' (plato 'crito' .pdf)

is a desire for what is not in hand. Love impels us to pursue the good because the ultimate good that all men seek is happiness.

Socrates makes it clear that love is a desire for what is not in hand. Love impels us to pursue the good because the ultimate good that all men seek is happiness.

is that to which man become a slave (and no enemy can really blame him for it).

Consider, too, how great is the encouragement which all the world gives to the lover... neither is he supposed to be doing anything dishonourable... but if he succeeds he is praised, and if he fail he is blamed. And in the pursuit of his love the custom of mankind allows him to do many strange things, which philosophy would bitterly censure if they were done from any motive of interest, or wish for office or power. He may pray, and entreat, and supplicate, and swear, and lie on a mat at the door, and endure a slavery worse than that of any slave-in any other case friends and enemies would be equally ready to prevent him, but now there is no friend who will be ashamed of him and admonish him, and no enemy will charge him with meanness or flattery... (Pausanias 'symposium')

is one who loves the truth. And the lover is a lover, not of the part, but of the whole.

Socrates then recapitulates and develops his analogy of the lover, showing that the lover is a lover, not of the part, but of the whole. So it is for the philosopher, the lover of wisdom and of all knowledge, one who is open-minded and always curious. Glaucon immediately objects... he argues that there exist plenty of people who know things and who display curiosity, but they are surely not philosophers. What about all the followers of Dionysus who flock to any festival site, no matter where... surely they seem to be curious about any new show or spectacle, but surely they are not philosophers. Socrates then defines the philosopher as one who loves the truth. At this point, Socrates must present Plato's theory about the nature of truth and knowledge.' (cliffonotes http://www.cliffsnotes.com/literature/r/republic/summary-and-analysis/book-v-section-ii)

the role of the philosopher than is not to rule the city but to be its 'gadfly,' not to tell philosophical truths but to make citizens more truthful. (arendt 'philosophy and Politics p. 81).

is a feeling we hold only for men. We feel little reason to resent an ass when it kicks us.

Why should I resent it when an ass kicks me' (Socrates)

is a city which provides people with the basic necessities of their existence.

The 'true city' as Socrates defines it provides people with the basic necessities of their existence.

The only true wisdom is in knowing you know nothing. Socrates

is the idea that one is wise when one knows that one does not know. This is often called the 'humility theory of wisdom'.

SocratesThinkers

Socrates