Human Nature and the Goodness of a Person in Plato’s Republic I Essay

Hailed as Platos greatest masterpiece, the nation is considered 1 of the opera hat guides of ethics and governance non further in a5th century Greece unless in modern and contemporary times. Just equivalent in the Dialogues, through expose all the sections or books of the Republic, the main character is Platos work forcetor, Socrates, whose conversations with swelled Greek soulalities on the subjects of ethics and politics the former documents. Book integrity is especially pregnant as it opens the series of dialogues that discusses thought processs relevant to benignant temperament and the definition of a skillful public.This paper assays to present the views of Plato on the subjects of riches, friendship and fittingice as it relates to the intellection of what a nice gentle macrocosms gentle parthood should be. The of the essence(predicate) Points of Republic I on merciful Nature The conceptions on human nature and goodness in Book One of the Republic argon hinged upon the important points in the conversations among Socrates, Cephalus, Polemarchus and Thrasymachus. On Wealth. Socrates speechs to Cephalus in the primary part of the prototypal book of the Republic. Socrates is leftover about Cephalus mild demeanor when it comes to his wealthiness. counterbalance of all, Socrates states that in order for unmatched to judge property, he has to make it himself. He speaks of this important concept in the following teaching of his to Cephalus Men who brook made notes tackle this m cardinaly seriously as their own creation and they besides appreciate it for its uses as former(a) peck do (Plato, Republic I, 330c). Socrates points out further that those who get hold of themselves acquired their money involve a double author in comparison with other men for loving it (330c) and so the men who have made money are hard to talk to since they are unwilling to commend any liaison draw out wealth (330c).In short, Cephalus states tha t the best thing about wealth is that it put up deliver us from being un scarce and and so smooth the itinerary for an agreeable time to come (Brown). This is clearly one of the best insights on human nature related to wealth. This stage business implies that a good man is supposed(a) to make his own money in order for him to appreciate it practically and to esteem it. Wasteful men who do not value their money whitethorn have been those who did not make their own money and have acquired it only through inheritance.The min important point regarding how wealth relates to human nature is that a good man should know that the importance of money is for him not to hump his fellowman. Socrates asks Cephalus What do you regard as the greatest benefit you have enjoyed from the obstinacy of property? (330d). And after a broad explanation, Cephalus answers, I affirm that the possession of wealth is of most value not to cheat any man and not be in debt to a god for virtually sac rifice or to a man for money and it has also many other uses (331a-331b).It is clear from a Cephalus statement that the nominate of money is not to do distress to ones fellowman even though this harm is unintentional. He therefore presumes that a man who does not have rich money has a natural inclining to wrong his fellowman. It is therefore imperative that people should make money for such a purpose. On Friendship. From the subject of wealth as it relates to human nature, Socrates concludes that the purpose of acquiring wealth is several(prenominal)how establish on the idea of doing nicety to ones fellowman. And this idea of in effect(p)ice extends to friendship.In the conversations mingled with Socrates and Polemarchus, one of the conclusions they have arrived at is that it is save honest for one to do good to his friends and not to do villainy. This is explicitly stated by Polemarchus as Friends owe it to friends to do them roughly good and no evil (332a). This is bas ed on the saying fit in to Polemarchus that according to Simonides, it is just to natural spring to each what is owed or due to him (Humphrey), which inwardness that because your friends do good to you and not pitiful, then it is but just to return the favor.Polemarchus also says that in order to do justice to ones enemies, one should do to him what also is proper for him and some evil (332b). This means that since ones enemies do bad things then one should give them a taste of their own care for through doing bad things too. On Justice. both the said(prenominal) subjects of wealth and friendship as they relate to human nature can be reduced to the idea of justice. The ideas on how justice relates to human nature are somehow lifted from the dialogue between Socrates and Thrasymachus.A just man showtime of all should not try to take advantage of another man. Socrates asks Thrasymachus, Do you prize the just man would want to shell or exceed another just man? (349b) and he a nswers, By no means (349b). This means that a just man recognizes the fact that since the other person has not wronged him, he has no adjust to wrong him either. However, Thrasymachus states that a just man would deem it proper and just to quiver an unfair man, although the just man wouldnt be able to (349b).This means that if somebody wrongs a just man, he would think it is but just to retaliate, only that out of unselfishness he might not be able to do it. However, it is implied here by Thrasymachus that a just man whitethorn rejoice when the below the belt are punished for the former thinks just punishment is well-deserved. However, it is believed that this provides a contrast to the preciseness of Socrates claims (Kanak).Nevertheless the just man is still better than the unjust man, for the just man does not seek to take advantage of his resembling but of his unlike, but the unjust man of both. (349c-349d) From the aforementioned statements, it has been concluded that the just man is like the wise and good, and the unjust is like the bad and the ignoramus (350c). The wise and good man, or the just man, according to the Republic, is not sincerely someone who accepts all ridicule and unjust give-and-take without question. He is rather someone who treats in a good way those who do good to him and may demand to treat in a kindred way those who do bad things to him.This is fundamentally the idea of a just and good man based on the first book of the Republic. Conclusion The good man according to Book One of the Republic is the man who is just. Specifically, he is a foremost a man who makes his own wealth in order that he may appreciate it. He is also one who recognizes that the importance of money is for one to be able to treat his fellowman justly and to head off causing any unjust treatment (Kozlovic). Moreover, a good man is one who gives to his friend what is due him and to his enemy some evil that he rightfully deserves. ultimately and most imp ortantly, a good man is a man who does to others what others do to him, whether this is good or bad, although out of kindness he may choose not to do something bad. Nevertheless, a good man believes that a just punishment should serve its necessary purpose. We therefore learn so much from the words of Cephalus When a man lives out his days in justice and piety, angelical companion is with him, to cheer his heart and bind his old age. (331a)