The Criticism Of The Government After Peloponnesian Wars

The primary source that I have chosen to write about is The Republic, by famous Greek philosopher Plato. In choosing a major writing from the lectures, I initially wanted to find a prominent figure to study, specifically from Ancient Greece. I am fascinated by this civilization, partially because I am full Greek and enjoy learning more about our history, but also due to the many ideologies and principles from the classical period, that is still highly recognized and used today in society. I found the philosopher Plato the most interesting in the lectures, due to his idea of what an “ideal state” looked like. I selected his major writing, The Republic because I hoped it would give me a very good idea into his thought processes surrounding governmental affairs.

Plato was an Athenian philosopher and writer from 427-348 BC. He founded the Academy of Athens, the first major school of education. He was the student of Socrates, a Greek philosopher whom often criticized the Athenian government during the Peloponnesian war between Athens and Sparta. Socrates believed that the rulers of the judiciary committee of Democracy, pretended to have wisdom and were just ruiling for power and glory.1 Plato being his student was very inspired by his teachings, and along with Socrates, he too criticized the Athenian Government on how it was running. Plato uses his major writing, The Republic, as a blueprint on how to design an ideal society. In Plato’s work, he believes that the state should be run by a philosopher, since he is the one who wields the most knowledge. Plato places a tremendous amount of value on education and knowledge, as he believes it is essential for life and understanding civilization. Plato believes being knowledgeable not only allows you to have information but allows you to understand the way people live to put other people’s struggles into perspective. Plato also studied and taught the “Theory of Forms” in which he believes there is a dualistic view on the world between the physical world we see, versus the intellectual world. Plato’s theory of forms helps distinguish what is real and not real through knowledge. In addition to his “ideal” form of government, Plato also believes that the ruler, whom of which is to be a philosopher, should also be well-versed in his theory of forms.2

The exact date is unknown, but around approximately 360 BC is when Plato’s The Republic was written. It came into fruition after the Peloponnesian War, which involved a series of battles between Athens and Sparta. In the events leading up to the Peloponnesian War, Ancient Greece was expanding rapidly beyond the Hellas. The Colonies that were formed were called the Poleis, also known as Greek city-states. Sparta was one of the largest Poleis during this time and was highly militarized. In the mainland, Athens started to become a powerful empire after their victory in the Persian Wars. As a result, the capital became greedy in their expansionist affairs, and started to interfere with the other city-states, like Sparta. The Spartans became resentful of the power brewing in Athens and went to war from 431-404 BC. Sparta was the ultimate victor which weakened Athens’ reign. This defeat is where Plato’s ideologies about an “ideal” state of government was able to form. It was clear that the Athenian government was not as strong as led on to be and was now in a vulnerable state. In addition to the Peloponnesian War, The Republic comes during the Classical period of Ancient Greece. This was a time where Athens was thriving culturally as a society and was able to divert their attentions to those concepts of science, art, and humanity.

Since The Republic is an extensive document that includes various books with different topics, I decided to focus my analysis to the very beginning of Book VII, up until his discussion on numbers, which is widely known as the allegory of the cave. The cave in which Plato describes helps put into perspective Plato’s persistent value on education and learning, as well as his reasoning for why a philosopher is the best fit to reign as king. Book VII of The Republic takes place in a wealthy merchant’s house known as Cephalus. In the house, the discussion of the cave takes place between Socrates and Glaucon where Socrates is the narrator. Socrates begins to describe the cave in which people have been situated all their lives:

Here they have been from their childhood, and have their legs and necks chained so they cannot move, and can only see before them, being prevented by the chains from turning round their heads Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette platers have in front of them, over which they show the puppets.

Socrates is describing the people who dwell in the den who are chained by their hands and feet. At the end of the tunneled cave, there is a fire-like light aflame which becomes their only source of light. The people in the den are unaware of what they look like, as well as the other people surrounding them. All they are able to see are the shadows on a low wall of different objects that shine through the light. Socrates then asks Glaucon to imagine that one of the prisoners was released, he describes that at first, the man will walk towards the flame, but be in distress, because he has never seen the light before or the objects that come with reality, since all he has ever known are the dark depths of the cave, Plato writes:

At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light he will suffer sharp pains, the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows.

After a while, the Prisoner will become more adjusted to the light, and start to see the previous shadows for what they actually are in the world, and will eventually see himself as his own person and individual, Socrates describes, “Last of he will able to see the sun, and not mere reflections of him in the water, but he will see him in his own proper place, and not in another, and he will contemplate him as he is.”

Though abstract, Plato writes this allegory in hopes of relaying the importance of education, through its symbol as the light in The Republic. As the prisoner makes his way towards the light, though traumatizing at first, is able to then conceptualize and understand the situation he was in and form a sense of identity. As this self-reflection is done, this prisoner is able to take what he knows about the real world and use it to help the prisoners in the cave understand the realities that they face outside of the den. Plato uses this as an allegory for education, to explain that attaining information based on what the situation entails is not enough. It is more important to use that information and understand what to do with it, in order to help others who have not “adjusted” to the light yet. In addition, Plato explains that knowledge allows you better analyze the situation of others. Plato writes in Book VII, “When you have acquired the habit, you will see ten thousand times better than the inhabitants of the den, and you will know what the several images are, and what they represent because you have seen the beautiful and just and good in their truth.” These are the ideologies that Plato represents in his allegory of the cave in his writing of The Republic, but is also a quality in what he believes a leader should be in charge of the government. As stated above, Plato believes a philosopher is the most fit to run, due to him being the most knowledgeable in the state, Plato writes, “And the only life which looks down upon the life of political ambition is that of true philosophy. Do you know of any other?” Plato believes a philosopher is able to use the information he has to analyze and understand the people he is leading by putting himself in their shoes. By doing this, he is then able to tailor his plans towards the people of the society, rather than a ruler who wants to further his own private agenda. Towards the end of the cave analogy is by Socrates explaining to Glaucon:

You must contrive for your future rulers another and a better life than that of a ruler, and then you may have a well-ordered State; for only in the State which offers this, will they rule who are truly rich, not in silver and gold, but in virtue and wisdom, which are the true blessings of life. Whereas if they go to the administration of public affairs, poor and hungering after the’ own private advantage thinking that hence they are to snatch the chief good, order there can never be; for they will be fighting about office, and the civil and domestic broils which thus arise will be the ruin of the ruler themselves and of the whole state.

In this quote we see that Plato is defending the Philosophers reign as king, stating that with his profound knowledge, it is he that will be trusted to serve the people he is leading rather than only wanting to attain glory and power which will result in the destruction of the state itself.

This document was written after the Peloponnesian Wars when the government of Athens was in a weakened state. By having The Republic released during this time period, it allowed the citizens of Athens to be able to criticize the Athenian democracy and have them raise their own questions as to who they believe would be the most fit ruler to lead Athens. It also opens up the conversation about how being knowledgeable and strategic is a highly important quality in a leader, rather than ruling through force and aggression. In writing this document, society is open to form their own opinions and have a say; As the Athenian Democracy encourages them to do so. The relevance of The Republic is a commentary on the uneasiness society felt with the way the government was running. For historical insight, it gives us a glimpse into how embedded the value of education is from an ancient civilization to today’s age. In addition, Plato’s ability to open up discussion about a controversial topic, allows others to be encouraged to do the same. Plato.

Works Cited

• Constitutional Rights Foundation. Plato and the Republic, Constitutional Rights Foundation,
• National Security and Freedom, https://www.crf-usa.org/bill-of-rights-in-action/bria-19-
• 4-c-plato-and-the-republic
• Macintosh, David. Plato: A Theory of Forms. Magazine Philosophy Now,
• https://philosophynow.org/issues/90/Plato_A_Theory_of_Forms
• Rubin, Gil. Historical Context for Plato’s Republic. Department of History, Columbia College,
• https://www.college.columbia.edu/core/content/republic/context