Democracy: Justices, Injustices, and Socratic Arguments to Improve Cur

In the body politic, Plato seeks to define justice and, through definition, show that justice is intrinsically worthwhile. In doing so, Plato sets out to explain the principal theory of semipolitical justice, and from this obtain a parallel model of individual justice. Essentially, justice is defined as a result of accurate logic or reasoning. However, it is quite measurable to none that the democratic regime discussed in the Republic is not the same as the known democratic regime of today. The democratic establishment discussed in the Republic is a direct majority rule, which, even at that time, proved to be a failure. However, the overall idea of justice and injustice found in direct democracy oftentimes proves analogous to that of the current representative democracy. Throughout the Republic Plato seeks a definition of justice, and, in Book VIII, what justice qualification be found in the different regimes presented, including the democratic regime. Justice, as found in de mocracy, has its roots in comparability and variety. Indeed, Socrates confirms that it looks as though this is the finest or most beautiful of the constitutions, for . . . this city, embroidered with every multifariousness of character type, would seem to be the most beautiful. Variety is important to some, equality to most, and it is in the democracy where these two elements are highly valued. Here, justice is seen through the concept of equality, a vital concept of the true Form of Justice to many. Indeed, equality is a core aspect of democracy in the Republic, from which Plato identifies that it is the democratic regime that gives substance to equality in the purest form available. This democratic regime containing the pure equality is admired by Plato, for it is a idyllic constitution . . . which distributes a sort of equality to both equals and unequals alike. Another aspect of the Form of Justice which is extremely important to many, and is also found in the democratic re gime, is freedom. Plato, in fact, seems to admire the concept of freedom, although not placing it above the quest of seeking the Form of the Good, as Socrates observes that in this city there is no requirement to rule . . . or again to be rule if you dont want to be, or be at war . . . or at peace unless you want it . . . Isnt this a divine and pleasant life, while it lasts? Freedom is basically found only, or at le... ...hildren at a young age, and reinforce it throughout their life. Yet another argument Plato might present toward improvement might be the value to which we hold personal freedom. Truly, is personal freedom outside sacrifice? Plato might repugn that, indeed, too much(prenominal) emphasis is currently placed on personal freedom rather than discussing the benefits, such as harmony and order, in conceding some freedom. Plato would also argue that society currently holds tightly to the concept and value of personal freedom because the regime is disordered, and theref ore those living in such a society are unhealthy. Ultimately, Plato might argue that to improve the current democratic regime would be to reach towards, and possibly achieve, the ideal state however, realistically to improve the current democracy would be to keep the constitution of democracy intact. That is, some adjustments of education, specialization, and morality are necessary, in the Socratic argument, to achieve improvements in the current democratic regime, but not so much that it is moved out of the status of a democracy. BibliographyPlato. Republic. Translated by G.M.A. Grube. Indianapolis Hackett Publishing Company, 1992.