The Two States in Plato's Republic

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1 Binghamton University The Open Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter The Two States in Plato's Republic Martin Ostwald Swarthmore College Follow this and additional works at: Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Ostwald, Martin, "The Two States in Plato's Republic" (196). The Society for Ancient Greek Philosophy Newsletter This Article is brought to you for free and open access by The Open Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Binghamton (The ORB). For more information, please contact ORB@binghamton.edu.

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6 s. Furthermore, unlike the Guardians and their state, which can attain the perfection of which thought is capable, there is in the passage we have been discussing ever,y indication that no such perfection can be achieved by the Philosopher. Without the coalescence of political power and philosophy, Plato says in a phrase which is repeated almost verbatim at VI. 487 e and 51 e, "there is no respite from ills for states and not even for mankind.11 There is no assurance that the ills to which actual states are subject will ever cease. All we are promised is that a mitigation of these ills, if possible at all, can come only through the rule of the Philosopher. We are decidedly far from the state of the Guardians and in the world of change and decay in which we now live. If, then, the purpose of the Philosoph rs is to bring about that transf onnation in actual states which will bring them as close as possible to the state of the Guardians, our next question is.how that app oximation is to be effected. Before Plato tells us that, he prepares the way by making three rather subtle points. The first of these is that at VI. 484 b he describes the Philosophers as "guardians". But unlike the Guardians of the ideological n6:>-.is1 these Philosopher guardians are to govern the TIOAC ts I the actual states here on earth: av ouva'?'o' atvwv'?'at UAa at voµous '?'C Kat cnt'?' ocuµata noa.cwv, Tou'?'ous Ka t '?'avai u- A.aKas.( 16)rhe second point is introduced immediately after this: the, '\ 'J:, ' I,,, n.,, Philosophers must have in their soul an tvapycc;, 11apaoc iyµa, a clear model11, ' to which they look in order to enact '?'n t.veaoc voµtµa xa.nw 11c'pt J:., "' I N ( t., I.. Hat urncuwv Kai ayaewv 17 ), an d th ey are t o d o so we;, oi ov Tc ahpi - ccr'?'ata. That the model in their soul is the state of the Guardians, which embodies all the moral qualities, is shown by a later passage (DC. 591 e), when the model is referred to as the "constitution within" the Philos pher ( tv atitq,' 11AtTc(a). This means that the state of the Guardians is now internalized to be precisely what Soc ates had earlier claimed it was: it is a napaociyµa which cannot be actualized with the same precision with which the Guardians were to fulfil their task at III 395 c, but only "as precisely as possible. 11 Finally, a point is made at 484 d, which is later elaborated at VII. 539 e ff.: in order to be guardians of actual states, the Philosophers must have experience (tµ11cip(a) as well as knowledge. This, too, marks them off from the Guardians: general experience in governing of the kind a king has played no part at all in the state of the Guardians; the only experience required there was in the Guardians' education for war. With these qualities, the Philosopher can begin his work of transfonning actual states. His first task is to make the state a tabula rasa ($1 a ff; cf. VII. 54 e ff. ), and then re-create it in the light of his knowledge of 11what is by nature just, self-controlled, and so forth," (18) and his creation will then be the &p(a't't) ttoi-.ttc(a. This "best constitution", as Socrates again takes care to point out, is very similar to, but not identical with, the state of the Guardians. It will be like the state of the Guardians in all points but one; for while it had been suggested at rv. 429 c that the Guardians are to accept unquestioningly what the lawgiver tells them, in the state of the Philosophe s "there will always have to be an element which adheres to the same constitutional princi-

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