More on Justice in the REPUBLIC

Abstract

A RECENT ARTICLE in Phronesis 1 raises the question whether Plato in the Republic limits justice to the philosophers or extends its possibility among the masses, and argues in favor of the latter, in the face of the dictum is knowledge, by distinguishing both between virtues and virtues of the polis and between how and that. Although the extension of the possibility of justice to the citizens at large may be understood correctly, the argumentation seems somewhat circuitous, primarily because it fails to make the proper distinction at the outset. In one sense virtue (including justice) is limited to the philosopher-rulers the justice (and virtue) which is based on the of the Ideas; in another sense the virtues (including again justice) may be extended among the other classes the justice (and other virtue) which depends on correct opinion. Personal virtue then is twofold, apart from any distinction between virtue and virtue of the polis. But since the virtue of the citizens at large is based merely on correct opinion derived largely from the instruction of the philosopherrulers, it is definitely inferior to the virtue attained from the of the Ideas. And so the dictum is knowledge holds true that is, the virtue based on the Ideas, which is much restricted, being attained only by the philosopher-rulers. The virtue of the masses depends merely on the (or, opinion) imparted to them by the rulers that is, it is definitely inferior, based only on an inferior type of knowledge. That virtue may have one of two causes or correct opinion Plato indicates in the Republic by dividing the educational program into two stages. The education described in Books II, III, discussed before the introduction of the theory of Ideas, is meant for the youth before any selection is made for prospective rulers, and may lead to correct opinion and result in the virtues of the masses. The higher education, culminating in of the Ideas, is open only to a select few who can pass a strict program of testing, and leads to virtue based on the personal contemplation of eternal truths. The former, concerning primarily the Ouo6;, or high-spirited element of the soul, is the limit for most people, who may lead indeed virtuous lives. The second stage