The Republic by Plato
page 37 of 789 (04%)
page 37 of 789 (04%)
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of Ariston. Three points are deserving of remark in what immediately
follows:--First, that the answer of Socrates is altogether indirect. He does not say that happiness consists in the contemplation of the idea of justice, and still less will he be tempted to affirm the Stoical paradox that the just man can be happy on the rack. But first he dwells on the difficulty of the problem and insists on restoring man to his natural condition, before he will answer the question at all. He too will frame an ideal, but his ideal comprehends not only abstract justice, but the whole relations of man. Under the fanciful illustration of the large letters he implies that he will only look for justice in society, and that from the State he will proceed to the individual. His answer in substance amounts to this,--that under favourable conditions, i.e. in the perfect State, justice and happiness will coincide, and that when justice has been once found, happiness may be left to take care of itself. That he falls into some degree of inconsistency, when in the tenth book he claims to have got rid of the rewards and honours of justice, may be admitted; for he has left those which exist in the perfect State. And the philosopher 'who retires under the shelter of a wall' can hardly have been esteemed happy by him, at least not in this world. Still he maintains the true attitude of moral action. Let a man do his duty first, without asking whether he will be happy or not, and happiness will be the inseparable accident which attends him. 'Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.' Secondly, it may be remarked that Plato preserves the genuine character of Greek thought in beginning with the State and in going on to the individual. First ethics, then politics--this is the order of ideas to us; the reverse is the order of history. Only after many struggles of thought does the individual assert his right as a moral being. In early ages he is not ONE, but one of many, the citizen of a State which is prior to him; and |
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