Plato why be good

Moravcsik, J. Nehamas, A. Popper, K. Price, A. Prior, W. Rist, J. Ross, W. Rowe, C. Russell, D. Schofield, M. Scott, D. Silverman, A. Vasiliou, I. Vlastos, G. White, N. Wolfsdorf, D. Anthologies Anton, J.

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Stokes, M. Taylor, C. Weiss, R. The middle dialogues Annas, J. Barker, A. Cooper, J. Cross, R. Ferrari, G. Chicago: Chicago University Press. Farrell eds. Ann Arbor: University of Michigan Press, — Hunter, R. Klosko, G. Lesher, J. Ober, J. Reeve, D. Sachs, D. Sheffield, F. Williams, B. N Lee, A. Mourelatos and R. Rorty eds. Fine ed. The later dialogues Ackrill, J. Pitcher eds. Burnyeat, M. Carone, G. Cornford, F. Patterson, V.

Karasmanis and A. Hermann eds. Kosman, L. Werkmeister ed. Tempko eds. Proceedings of the II. Sayre, K. Sedley, D. White, D. The late dialogues Bobonich, C. Broadie, S. Cherniss, H. Delcomminette, S. Kraut ed. Frede eds. Gill, M. Gregory, A. Johansen, T. Lane, M. Lennox, J. Mayhew, R. Meyer, S. Morrow, G. Notomi, N. Owen, G. Parry, R. Pelikan, J. Proceedings of the III. Saunders, T. Symposium Platonicum , St. Augustin: Academia Verlag.

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Skip to content Author: Ryan Jenkins Category: Historical Philosophy , Metaphysics , Ethics Word Count: You have often heard it said that the Form of the Good is the greatest thing to learn about, and that it is by their relation to it that just things and [other virtuous things] become useful and beneficial Republic , a.

A Divine Order So, the Form of the Good is more real, even, than the rest of the Forms: the realest and most fundamental thing that exists, the cause of the Forms and the explanation of the rational order of the universe.

Notes [1] Republic is firstly an argument about the ideal structure of a city. References Pappas, Nickolas. About the Author Dr. Like this: Like Loading Follow Following. Sign me up. However, three things might prevent us from saying this.

So, the form of chairness cannot exist only in the minds of craftsmen. The form of chairness must exist elsewhere. Would chairness then cease to exist? It would if the form of chairness existed in the mind of craftsmen only. However, would it not be possible for someone to come along years later a counter-revolutionary! That is, specific chairs, that are made of wood, steel, naugahide and so on come into and pass out of existence.

They can be destroyed. You can access the full text of Plato's Republic here. Prior to this, Socrates in typical Socrates fashion has been extolling the importance of justice to his friends. Glaucon: Socrates, do you want to seem to have persuaded us that it is better in every way to be just than unjust, or do you want to truly convince of us this?

Glaucon: Well, then, you certainly aren't doing what you want. Tell me, do you think there is a kind of good we welcome, not because we desire what comes from it, but because we welcome it for its own sake -- joy, for example, and all the harmless pleasures that have no results beyond the joy of having them? Glaucon: And if there a kind of good we like for its own sake and also for the sake of what comes from itknowing, for example, and seeing and being healthy?

We welcome such things, I suppose, on both counts. Glaucon: And do you also see a third kind of good, such as physical training, medical treatment when sick, medicine itself, and the other ways of making money?

Socrates: I myself put it among the finest goods, as something to be valued by anyone who is going to be blessed with happiness, both because of itself and because of what comes from it. Here Plato distinguishes different kinds of good. Try to think of your own examples then click for some of ours.

Instrumental Goods: Things that we value only insofar as they help us achieve something else that is good. Instrumental and Intrinsic Goods: Things that are valuable both by themselves and because they help us achieve other goods.

With this distinction in mind, then, Glaucon wants Socrates to give him an argument that justice is both instrumentally and intrinsically good. This would show that justice belongs to the highest form of good, and that it is the sort of thing that people ought to desire for its own sake and not just because it's to their advantage to appear just, since then people will trust them.

Thrasymachus faulted justice on these grounds a moment ago and praised injustice, but it seems I am a slow learner. I want to leave out of account their rewards and what comes from each of them. I'm going to speak at length in praise of the unjust life, and in doing so I'll show you the way I want to hear you praising justice and denouncing injustice.

But see whether you want me to do that or not. Socrates: I want that most of all. Indeed, what subject could someone with any understanding enjoy discussing more often?