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BOOK III, p. 211 (left middle) -- END OF BOOK IV- The 3 Parts of the City Outlined at the end of Book III just before Myth of the Metals and further explained in the Myth of the Metals (at end of Bk III, beg of Bk IV)See middle of p. 2 below- The Myth of the Metals (The Founding Myth or “noble lie” of the 3 Parts of the Ideal City)What is the myth of the Metals? How does it help maintain a class society? How does Socrates think it will come to be accepted over time? Why might it be understood as a “noble lie?” How does the notion of a “founding myth” address the question of Legitimacy and Political Governance: “Who rules and by what right?” What other founding myths can you enumerate? - Why is not better to be a Ruler than a Craftsperson?The communal & spartan living conditions of the Guardians (Rulers & Auxiliaries) will eliminate the perks of power. And put the Rulers/Auxiliaries on an equal footing with the Craftspeople. Socrates explains how no one class[Rulers; Auxiliaries (Warriors); Craftspeople (Money-making craftspersons/workers)] will be outstandingly happy. Presumably, he also means that each class will be equally happy. That his ideal just city will include the equal well-being of each of the 3 Parts of the City.-------------------------------------------------------------------------------------------------Book IV (p. 214 – 229 top left):- Socrates’s defense of the founding myth (IV 419 – IV 421 C)Why is not better to be a Ruler than a Craftsman or Auxiliary?No one class: Rulers; Auxiliaries (Soldiers); Craftsmen (Money-making workers) will be more happy than the other classes. Socrates just city must assure the equal well-being of all classes. The Guardians’ (both Rulers & Auxiliaries) communal living situation in Spartan surroundings will check the benefits & perks of having power.The Guardians (both the Rulers & Auxiliaries) will not have wealth, property, or luxurious. The Craftsmen will have those things – Adeimantus wonders if the Guardians will be envious of & less happy than the Craftsmen.No, they won’t be less happy or envious argues Socrates: Rulers & Auxiliaries will have the life of the mind & a strong ability to control their passionate appetites that the Craftsmen will lack. Socrates hopes & thinks that each class will accept its fixed “lot” and its role in the City. But he includes the “Founding Myth” or Myth of the Metals as Insurance Plan to help foster & assure this.- Further thoughts on the Specialized Role of the Guardians (421 C – 427 C)Be able to identify the 3 Parts of the City and the 3 Parts of the Soul:- The 3 Parts of the City Outlined in Book III just before Myth of the Metals and further explained in the Myth of the Metals (at end of Bk III, beg of Bk IV)1. Rulers (Gold in the blood, accd. to Myth of the Metals) Their job is to rule over the Craftspeople, with the auxiliary aid of the Auxiliaries (warrior/military part)2. Auxiliaries (Silver in the blood, accd. to Myth of the Metals) Their job is to help the Rulers rule over the Craftspeople & to defend the City 3. Craftspeople (Bronze or Iron in the blood, accd. to Myth of the Metals) (Moneymaking Part of the City) Their job is to focus on their specialized craft, e.g. ship repair, pottery, construction, teaching, street cleaning, accounting, etc. - The 3 Parts of the Soul (434 D - 441 C) 1. Reasoning or rational part 2. Spirited part 3. Appetitive partBe able to explain how we find each of the 4 Cardinal Virtues (Wisdom, Courage, Temperance/Moderation, Justice) in the Ideal City and in the Ideal Soul:- The 4 Virtues in the Ideal City (427 C – 434 D)1. Wisdom: Found in the Rulers, who possess the Wisdom of the Ideal City (this will be the smallest Part of the City)2. Courage: Found in the Auxiliaries, who possess the Spirit of the Ideal City. Note the analogy between “color-fast” cloth (that doesn’t get washed out or faded by the detergents of living & survival) and “character-fast” people who preserve bold consistency of character & belief (p. 219 right). 3. Moderation/Temperance: Found in each Part’s acceptance that:Rulers rule (and only rule) over the Craftspeople Auxiliaries give auxiliary & military assistance (and only give auxiliary & military assistance) to the RulersEach of the Craftspeople is ruled over by the Rulers. Each of the Craftspeople practices his or her craft (and only practices his or her craft). Moderation is found in each of the 3 Parts of the City. Each Part accepts that:Rulers rule over the Craftspeople; Auxiliaries assist the Rulers; The Craftspeople practice a Craft & are ruled by the Rulers.4. Justice: Found in the Strict Specialization of each of the 3 Parts of the City. Each person specializes in his/her Part. Does not meddle in (try to do) another Part’s job.The Rulers govern over the Craftspeople. The Auxiliaries courageously assist the Rulers’ governance over the Craftspeople and protect the City.The Craftspeople: Each Craftsperson does his/her own craft (whether ship-repair, farming, doctor, weaver, teacher, stone mason, gardener, playright, shepherd, etc.) and no other job. Socrates & Plato emphasize that Justice is the most important of the 4 Cardinal Virtues- The 4 Virtues in the Ideal Soul (441 C – 445 E)1. Wisdom: Found in the Rational Part of the Soul“Isn’t it appropriate for the rational part to rule, since it is really wise and exercises foresight on behalf of the whole soul” (p. 226 right column).“We’ll call him wise because of that small part of himself that rules in him… and has the knowledge of what is advantageous for each part” and “for the community of all three parts of the” soul. 2. Courage: Found in the Spirited Part of the Soul The Spirited Part guards “the whole soul and body against external enemies… by fighting, following [the Rational Part’s] decisions through its courage” (227 left)The spirited part “preserves through pains & pleasures [life’s “detergents”] the declarations of reason about what is to be feared and what isn’t.” 3. Moderation/Temperance: Each Part accepts its Role. The Rational Part accepts that it decides & plans the good of the entire soul. The Spirited Part takes responsibility for enforcing the Rational Part’s decisions. The Appetitive Part accepts the Rational Part’s rule and “doesn’t engage in a civil war against it.” Induces harmony & well-being in the soul that only comes when each Part feels like its playing on same team. Can count on fellow players. No one part will be anxious of need to compensate for a slacker part going off track under stress. 4. Justice: Found in the Strict Specialization of each Part of the Soul. The last paragraph on p. 227, right column, responds to G & A’s Book II challenge to Socrates to show that Justice in the Soul is intrinsically beneficial.“One who is just does not allow any Part of him or herself to do the work of another Part or allow the [three Parts] within to meddle with each other.” “[W]hen s/he does anything, whether acquiring wealth, taking care of his/her body, engaging in politics, or in private contracts, s/he believes that” Justice in the Ideal Soul is that which “preserves this inner harmony and helps achieve it” (p. 227 right column)._______________________________________________________________________The last page of Book IV (quotes from p. 228): Justice in the Soul vs. Injustice in the SoulJustice in the Soul: “Does not allow any One Part (Reasoning, Spirited, Appetitive) to do the work of another Part. Requires Specialization of each Part.” No meddling. Health, fine condition, and well-being of the soul.“To produce health is to establish the [3 Parts] in a natural relation.”“A kind of health, fine condition, and well-being of the soul.”Injustice in the Soul: “A disease, shameful condition, and weakness.”Socrates is starting final briefs to prove the case for the Just Soul’s intrinsic benefits: His final argument that the just life is the one most worth living, regardless of reputation & material acquisitions. Final briefs will come in Book IX when he contrasts the most Just Soul with the most Unjust Soul. The person whose soul is ruled by the appetitive part, rather than by the rational part, is a miserable, slavish personage. The most Unjust Soul.If the Most Unjust Soul is a Ruler, then it’s the worst type of Ruler: A Tyrant, ruled by his appetitive part, rather than by his reasoning part. As we’ll see in Book VIII, Tyranny is the worst form of government.[Note: Socrates is beginning final briefs here at the end of Book IV. It will be interrupted by the Book V, VI, VII Interlude on the Ideal City, the need for Politics & Philosophy to overlap (for Kings to become Philosophers), and whether this is realistic (or a thought-experiment). This discussion in Books V, VI, VII will include Plato’s epistemology or theory of knowledge, the Analogy of the Divided Line, Allegory of the Cave, the Platonic theory of the Forms, and Plato’s “clean hands” philosophy of governance. The Book IV discussion will resume at the beginning of Book VIII.]Still in Book IV, on p. 228 Right Column, Socrates asks, have we proven the case:Is “it profitable to act justly, live in a fine way, be just” even people can’t see it. Or is it better to follow Thrasymachus: “Act unjustly and be unjust,” when the Ring of Gyges is set to invisible & “you don’t have to pay the penalty.” Is it better to learn how to “be just” for the intrinsic benefit of self-mastery & well-being? Or is it better to learn how to be just “as a result of punishment” via the Social Contract, as Glaucon & Adeimentus explained in the Book II counterfactual?Glaucon says, “ridiculous Socrates” – at this point it seems you’ve proved your case. (Socrates thinks there is a bit more to be done.)A wonderful quote from Glaucon to Socrates, on p. 228 Right Column, sums up Book IV:“Even if one has every kind of food and drink, lots of money, and every sort of power to rule, life is thought to be not worth living when the body’s nature is ruined. So even if someone can do whatever he wishes, except what will free him from vice and injustice and make him acquire justice and virtue, how can it be worth living when his soul – the very thing by which he lives – is ruined and in turmoil?”Book IX will reiterate and reinforce this understanding of Socratic & Platonic political morality. But much of the argument on the most just soul has been made by the end of Book IV. We’ll need to examine Books VIII & IX including the 4 Types of Unjust City & 4 Types of Unjust Soul to wrap up the case.Final Briefs on the Ideal Soul are Interrupted during Books V, VI, & VII.Starting with the beginning of Book V, at line 449 on p. 229, Socrates begins the Book V, VI, VII Interlude on the Platonic theory of knowledge, theory of the Forms, and Philosopher-King. The Interlude begins with a short digression on the Ideal City, which lasts until Book V, line 472B (p. 242 at the middle of the left column). Please skip this section (the beginning of Book V): From: Page 229 (line 449) To: Page 242 middle of left column (line 472B on p. 242 at the middle of the left column)------------------------------------------------------------------------------------------------------------Rep, Part III will treat the end of Book V (starting with line 472B on p. 242) as well as Books VI & VII. ................
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