“Socrates had reason indeed to complain of the misrepresentations of Plato; for in truth his dialogues are libels on Socrates.”
I recently finished reading Plato’s “Republic” in the original Greek …
I recently finished reading Plato’s “Republic” in the original Greek. But I’m still not convinced by its arguments. Why? Among other things, because Plato advocated having a philosopher-king with absolute power. (But I’m getting ahead of myself here.) I have given my own response to these ideas in another post, so I will not spend much time giving my ideas here. Rather, I will here focus on some of the responses from our Founding Fathers. Specifically, John Adams and Thomas Jefferson both criticized Plato’s “Republic,” and so did one of the authors of the Federalist Papers. But in order to understand why they did so, I must first examine some of the arguments from “The Republic” itself – namely, the parts that the Founding Fathers most objected to. If you’ve already read my main post about Plato’s arguments, please feel free to skip this next paragraph.
Plato
… but I’m still not convinced by its arguments (which I briefly summarize here)
The Greek title of Plato’s “Republic” is ΠΟΛΙΤΕΙΑ (“Politeia”). It has many translations, including “constitution.” Nonetheless, it might be best translated as “political entity.” In English, the work is ironically known as “The Republic” – but by modern standards, this is something of a misnomer. His “political entity” is far different from what we would today consider a “republic.” James Madison defined a “republic” as “a government in which the scheme of representation takes place” (Source: Federalist No. 10). But this does not describe the “ideal” state of Plato. Rather (as mentioned earlier), Plato’s “ideal state” is led by a philosopher-king with absolute power. The philosopher-king is to rule for life. Plato reassures his readers that the philosopher-king will refrain from “abusing” his power, but does not provide any convincing reasons that his scheme will indeed prevent this from happening (something that a good system should be expected to do, in my opinion). The philosopher-king has power to determine the occupations that his individual subjects enter into, and also has power to censor any idea (political or otherwise) that he deems to be “dangerous” or “undesirable.” He also has absolute control over education for both the young and the old, and has power to arrange marriages between his subjects to promote “good breeding” – an idea now known as “eugenics.” These things have a tendency to make “The Republic” into something far less than an ideal state.
Plato