Introduction
Plato was an aristocrat who was the student of Socrates and is possibly best known for his epic dialogue entitled the Republic, considered a world literary masterpiece. The characters are Socrates and his brother in real life.
Plato and his utopia
The first point to make is Plato never used the term utopia but rather he has been associated with the concept of presenting an ideal city that might be likened to a political utopia. Hence, many interpretations of his Republic assign his work to one presenting the idea of a political utopia- a polis (city state), claiming it must inevitably lead to totalitarianism and communism.
But Alfred Geir points out in an article published in ‘Philosophy Now’ it is not about the state of the state, as he sheds light on Plato’ s true quest. Rather he points out amongst other things, Plato wants to present a political justice system analogous to the concept of individual justice. Grier notes in the ensuing dialogue Socrates says that the ideal polis would be possible only if philosophers become the rulers.
But rather than to continue to talk about the Republic my notes will cover his much later dialogues in ‘The Laws’.
The Laws was his last dialogue and outlines the political structure of an ideal city named Magnesia.
The concept here involves a legislative framework based on ensuring a city is one that can be enjoyed by its citizens, supported by education and governance by wise leaders based on virtuous principles. He references lessons learnt from the histories of Persia, Sparta, Crete, and Athens, to incorporate just laws and a moderate constitution. His idea involves principles taken from both a moderate democracy and monarchy.
What are these virtues and how do they work
The virtues outlined are courage, justice and moderation as a goal for the lawgivers to thereby achieve the citizens’ happiness. Plato assumes virtue is a prerequisite for happiness.
This aim is to be accomplished from an ethical education, underpinned by rules predicated on just principles. Plato believed education was the key prerequisite for the Athenian youth, who are to be trained in being able to feel pleasure, pain, and love and to even hate correctly, before they understand the reasons for such things. Education in the arts was also considered crucial and poets were to be compelled to teach only the good man can attain happiness.
In this respect the Spartans and Cretans are considered praiseworthy for compelling poets to teach only the good man can be happy and for giving no attention to those that are bad. Hence, Plato asserts that the poet is to teach that living the good life is dependent upon virtue which results in the most pleasant, just and happiest existence possible. He doesn’t go on to express the need for punishment for those who would disregard this directive except for those who contravene impiety laws.
He calls for a state of orderly government, and likens corruption to the destructive power of ignorance. The lawgiver is therefore charged with the responsibility of ensuring justice is maintained and the city remains free and is governed under wise principles. Plato realizes for such laws to be accepted they must be explained in terms of the benefits and reasons for their enactment which is talked about under the heading of preludes to the law.
Constitution.
The ideal is to combine the 2 forms of monarchy and democracy. By way of example he talks about the extreme monarchy in Persia contrasting to Athens’s advancement towards a moderate democracy. Hence the ideal is a moderation of both monarchy and democracy to ensure the state can prosper through wisdom but remain free.
Formation
Plato draws the analogy of a good tyrant as far as it is necessary to create virtuous institutions. One who can imitate the rule of GOD by ordering a city to obedience and rationality, to call upon the immortal element of the soul, to appreciate the virtues resplendent in the regulations he called the law.
At that time the soul was considered a substance and Plato informs the citizens they are to honour their souls above all their other possessions, as their souls are their own most divine of all their possessions. To honour one’s soul then becomes the essence to follow a virtuous life to ensure one can enjoy good things.
Likewise the body is also to be honoured by being engaged in a moderate state, as supportive of the good state of the soul; lastly we have money and property to also be held in moderation.
But there is some debate amongst scholars as to whether or not Plato believes human nature can support his noble quest embodied in his idea of the ideal city (Republic) so that some construed inconsistencies in the laws are thought to accept this limitation.
Plato’s ideas on private and political institutions are demonstrated in relation to the city of Magnesia. Households have two plots of land: one close to the city and another near the border. The aim is to be equally productive and sufficient for a comfortable existence. The laws provide some flexibility in classes of assets for the top or first class can be worth up to three and four times the value of second and so on. But above these limits the assets will be confiscated by the city. Many were not citizens and there was also a sizable slave population and transient foreigners known as metics who may stay for twenty years and have limited rights.
Political system
There is an Assembly, Council, magistrates who are guardians of the laws and the courts and the Nocturnal Council, elected by the lot owners.
The Assembly is the principal electoral authority for the city; comprising a representation of all of its citizens via those who have served or are serving in the military.
The Assembly is responsible for the election of most of the city’s officers and magistrates and in judging offences against the public of awards of merit plus changing laws. There is provision for appeals in judiciary cases.
A significant part of the impetus for interpretations that see considerable differences between the Republic and the Laws comes from the presence in the latter of “preludes” to individual laws and to the lawcode as a whole that are available to all the citizens. In Plato’s own view, one of the most important innovations in the political theory of the Laws is the requirement that good lawgivers try to persuade the citizens and not simply issue commands to them by means of laws (Laws 722B5–C2). Plato compares the lawgiver in Magnesia to a free doctor treating free people. Slave doctors who treat other slaves merely give them orders and then rush off to other patients. Free doctors treating free people must explain to their patients the condition they have and the rationale for treatment before prescribing (Laws 722B–723B). In doing so, they will “educate” the patients and use “arguments that come close to philosophizing” (Laws 857C2–E5). Similarly, Plato thinks that the lawgiver in Magnesia should not merely issue legal commands: law without persuasion is condemned as mere force (722B).
Reference: Bobonich, Chris and Katherine Meadows, "Plato on utopia", The Stanford Encyclopedia of Philosophy (Winter 2020 Edition), Edward N. Zalta (ed.), URL =< https://plato.stanford.edu/archives/win2020/entries/plato-utopia/>.
“Nocturnal Council”
The “Nocturnal Council” meets from dawn until sunrise and was assigned an educational function with an authority to impose sentences against those who contravened impiety laws due to ignorance. They were imprisoned for five years, during which time members meet to reform their beliefs by teaching.
Some philosophers think Plato intended the Nocturnal Council to be the principal political authority in line with the powers of the philosopher kings in the Republic.
Summing up
Plato was the first philosopher to introduce the idea of an ideal city characterised as utopia and there have been many since to put forward alternatives. He certainly gives us plenty to think about especially in relation to living the good life and how that may lead to a more meaningful existence.
We can ask the question what is justice and rather obviously conclude is it good for a person to be just? Plato asserts once one is able to understand it on a larger scale (from a political perspective) citizens will appreciate it on a personal basis. But is this true?
The risk is his system; will it result in a totalitarian regime? One might argue his analogous idea of a good tyrant ensuring virtuous principles are upheld is against democratic principles? But is this just taking what he said out of context?
Similarly the mere knowledge of virtue does not necessarily result in a person acting in a virtuous manner.
Ensuring poets and all works of culture, from plays to bedtime stories, are r to be approved dependent on them validating the good many would likewise argue is against basic democracy.
Conclusion
His philosophy is enduring even after over two thousand years as it continues to impinge on our ideas today. Living the good life remains an appealing aspect.
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