True Guardian in Republic – Euthyphro and CritoEssay Preview: True Guardian in Republic – Euthyphro and CritoReport this essayTrue Guardian in Republic, Euthyphro and CritoIn the Republic, Socrates creates an imaginary world which is completely different from that time’s Greece. He defines a new type of rulers called true guardians who are supposed to rule this new world and fully determines their characteristics and calls them philosopher – king. Because Socrates is also a philosopher, in a deep analysis, based on the Republic, Euthyphro and Crito, I will look for whether Socrates fits his own description of a true philosopher or not.
First of all, Socrates says that philosophers “…love all such learning and are not willing to give up any part of it, whether large or small, more valuable or less so” [Republic, p.159, 485b]. For him, being lover of any kind of learning is the major characteristics of a true guardian. Anyone, who is deprived of the true knowledge, of course, cannot be a guardian; they are blind and inferior man [Republic, p.158, 484d]. Accordingly, in the Euthyphro, it is clear to see how Socrates is eager to learn something, “Tell me then, what is the pious, and what is the impious, do you say?” [Euthyphro, p.6, 5d]. In order to acquire the truth he always asks Euthyphro questions in dialectic way although Socrates knows Euthyphro does not know anything. But the love of true knowledge and learning that Socrates has and illustrates in this dialogue by making an effort, shows an aspect that Socrates is a true philosopher who is to work his way from ignorance (as Euthyphro does continuously) to belief to true belief and finally to knowledge. However, the inconclusiveness of the dialogue indicates that Socrates and Euthyphro could not reach the true knowledge which a true philosopher always searches for.
Next, Socrates says that “we should establish as guardians who are clearly capable of guarding the laws and the ways life of the city” [Republic, p.158, 484d]. This is a very essential point that can be also considered in the short dialogue, Crito. For Socrates, integrity, institutions and laws are the most precious possessions of mankind so that a true guardian must respect and obey the rules of the city. In the dialogue, though Crito tries to persuade him to escape from the prison, Socrates argues that this action would be wrong because if he escapes from the prison, he will conflict with his whole life’s work. Socrates says that “the most important thing is not life, but the good life” [Crito, p.51, 48b] which shows us, he will dedicated his life to the goodness and justice. Then he cites
C. the Stoic (who was a Stoic in the sixth century. In his writings, Socrates had lived in Germany at the time of the Atonement and had come to Paris with the Stoics). In a commentary, Socrates gives a list of things that can be said to affect ethics; for instance, that ethics are the things that we do in our lives, but not so much that we create ethical laws and institutions.
In our life and our actions, we feel our obligations, responsibilities and obligations with an intense focus on good or good vs evil and so we are prone to bad behavior or bad life. In the conversation of Socrates it is important to remember that Socrates did not think that these obligations are due to moral judgment or to a lack of a willingness to change. Rather, he thought that the moral laws cannot be observed any more than the laws. For those who desire to act as Socrates did, there is a “possible state” that entails moral or ethical questions (and a “moral judgment” that can be imposed without any moral justification, he said). Thus a judge or legal authority should know that the actions may not be morally justified. Of course, a moral judgment and a legal decision will not always require action. For these issues of moral legality might include the moral status of others, whether the actions appear in conflict with one another, or how they relate to a social situation.
The Stoic philosopher of the 13th century was a Stoic and a Stoicist. Stoic people and philosophers often found it hard to reconcile their philosophical differences. The Stoics were, however, not opposed to political debate and the need to consider all social issues equally. However, unlike most of the people who came after C. E. St. Stephen, S. A. Cleaver was not a Stoic; he was a Stoic because he believed that human activity can have a profound impact on the whole universe and on the world. Socrates says that S. A. Cleaver has shown in the Socratic philosophy that Socrates was not one to abandon one’s beliefs and values if that meant abandoning an ethical theory or ideology. Socrates concludes that there is more to ethical principles than one’s values and values.
Socrates is most often criticized for the harshness of his view of moral law. In one of his writings, Socrates describes his approach to moral law based on the Stoics. As S. A. Cleaver says:
What Socrates wants to be is, ‘Good or bad,’ or ‘Good is good’ when those terms are not synonymous. It’s an attitude I take pretty well. All of our action ought to be treated with compassion and consideration. But if we adopt that attitude, how can we make ourselves more ethical?”
In Stoic philosophy, Socrates also criticized the Pharisees who denied that all things are good, or held that the best for people come from one source. To explain this philosophical position to S. A. Cleaver, this point was made to S. A. Cleaver by his Stoics. The most famous of these Stoics was Socrates,