PHI 1301 Notes on Plato's Republic

Outline

1. Book 1
   1. Opening: scene and situation (327)
   2. Beginning dialectic
      1. With Cephalus (328)
      2. With Polemarchus (331)
      3. With Thrasymachus (336)
   3. Transition (354)
2. Book 2
   1. "The unjust life is preferable"
      1. Glaucon's reinforcement (357)
      2. Adeimantus's additions (362)
   2. Socrates's defense of justice
      1. City = Soul (368)
      2. Founding the City
         1. The healthy city
            1. Basic (368)
            2. Sufficient (370)
         2. The luxurious city
            1. Additional types (372)
            2. Guardians
               1. Their nature and training (374)
               2. Music and tales of the gods (376)
3. Book 3 (Legislating for the Republic continued)
   1. Music (cont.)
      1. Tales of heroes (386)
      2. Voice, modes, instruments, rhythms (392)
   2. Gymnastic (403)
   3. Who rules (412)
4. Book 4
   1. Complete the founding (419)
   2. Identify 4 cardinal virtues
      1. Writ large (in the city) (427)
      2. Writ small (in the soul) (436)
5. Book 5
   1. Need to examine 3 radical conditions
   2. Three radical (ridiculous) conditions
      1. Equality of men and women (451)
      2. Commonality of wives and children (457)
      3. Philosophers as kings (472)
      4. Who is the philosopher?
         1. A lover of Forms (474)
6. Book 6
   1. Who is the philosopher? (cont.)
      1. Personal qualities (484)
      2. Objection 1 and reply (487)
      3. Objection 2 and reply (489)
   2. Need to know the Good (503)
   3. Image of the Sun (507)
   4. Image of the Divided Line (509)
7. Book 7
   1. Image of the Cave (514)
   2. The four liberating sciences
      1. Arithmetic (522)
      2. Geometry (526)
      3. Astronomy (529)
      4. Harmonics (530)
   3. Dialectics and lawlessness (531)
8. Book 8 (The devolution of lesser constitutions)
   1. Timocracy: city (545); soul (548)
   2. Oligarchy: city (550); soul (553)
   3. Democracy: city (555); soul (558)
   4. Tyranny: city (562) [soul = Bk. 9]
9. Book 9 (Tyranny soul)
   1. The tyrannical soul (571)
   2. The tyrant is unhappy
      1. argument based on city = soul (576)
      2. argument based on tripartite soul (580)
      3. argument based on "real fulfillment" (583)
   3. Depth of his misery (587)
   4. Justice is best and most desirable (588)
10. Book 10
    1. Critique of poetry (595)
    2. Soul's purity
    3. Final accounts
       1. Consequences of justice (612)
       2. Myth of Er (614)

Book 1

1. As the book opens, Where is Socrates? With whom? Why? Note 2 scenes. (327a–328d)

Scene 1: On way back from Piraeus to Athens; with Glaucon; to see festivities for Thracian goddess Bendis.

Scene 2: At house of Polemarchus; still with Glaucon, but additionally with Polemarchus, Adeimantus, Cephalus; they are "accosted" to come visit

2. What does Socrates hope to learn from Cephalus? How does C. characterize old age? (328e–329d)

He hopes to learn the wisdom of "the threshold of age"; disposition on not being able to "have fun" anymore. To the contrary, C. characterizes old age "like a slave who has escaped from a savage and tyrannical master."

3. How does the question of wealth enter into the conversation? What does C. say is the chief advantage of his wealth? (329e–331b)

Socrates supposes that that C. "bears old age more easily because of his wealth, for the wealthy, they say, have many consolations."

"Wealth can do a lot to save us from having to cheat or deceive someone against our will and from having to depart for that other place in fear..."

4. What "definition" of justice does S. suggest C. presupposes? (331c–d)

that justice is "speaking the truth and repaying what one has borrowed"

5. What objections does S. raise against C.'s account of justice? (331e–332a)

It would not be wise to return a borrowed weapon or tell whole truth to someone out of his mind

6. When C. leaves, Where does he go? Who defends his position? (331d)

To tend to the sacrifice in the courtyard; Polemarchus, his son, inherits the conversation.

7. What does Polemarchus say justice is? (331e)

that justice is "[giving] to each what is owed to him."

8. What objection does S. raise against P.'s account of justice? (331e–332a)

Something owed should not be given/returned to a man who is out of his mind

9. P. reformulates his account of definition. What is the new definition? (332b–d)

"treat friends well and enemies badly"

10. S. concludes that P.'s just man is (a) useless and (b) a thief. Explain (332e–334b)

(a) Treating friends well and enemies badly is most useful in times of war and alliances; useless otherwise

(b) If a just person is clever at guarding something, he must also be clever at stealing it.

11. What does S. conclude at 334e?

"people often make mistakes ... believing many people to be good and useful [friends] when they aren't, and making the opposite mistake about enemies." (i.e. enemies may be counted as friends, and vice versa)

"it is just for the many, who are mistaken in their judgement, to harm their friends, who are bad, and benefit their enemies, who are good."

12. Describe Thrasymachus's entry into the discussion. (336b–337a)

Angrily storming in "like a beast about to spring" and "[hurling] himself at [S. and P.] as if to tear [them] to pieces"

13. What thesis does T. introduce at 338c?

14. How does S. (mis)construe T.'s "definition" of justice? (338c–d)

15. What objection does S. raise at 339b–341a? How does T. adjust his account? (340d–341a)

16. At the conclusion of the argument stretching from 341c–342e, what is T. forced to admit? How does he react to this "force of reason" (343a)? Why/How does this "force of reason" work?

17. What new thesis does T. introduce at 344b–c?

18. According to S., why is injustice weak? (351c–352a)

19. At the end of Book 1, how does S. use the image of a glutton at a banquet to describe the discussion up to this point?

Questions For Reflection

A. What are we to make of Cephalus's approach to living a good life, i.e., a life that turns out well? (329c, 329e, 331a–b)

B. How many "definitions" does Polemarchus run through? What forces his change of mind? How does reason/dialectic work here?

Book 2

1. Identify the three kinds of goods that Glaucon describes at the start of Bk. 2. According to Socrates, what kind of good is justice? How would "most people" answer? (357a–)

(a) Good for its own sake and that of its consequences [highest]; e.g., knowing, seeing, being healthy; S. says justice belongs here

(b) Good for its own sake, but not because of its consequences; e.g., joy, "harmless pleasures"

(c) Onerous, but beneficial consequences; e.g., physical training, medicine; "most people" think justice belongs here

2. What is the common opinion about the origin of justice in human society? (358e–359b)

Injustice is beneficial, but suffering it is bad. This badness far outweighs the benefits, so laws and covenants rise from the agreement to neither commit injustice nor to suffer it. Doing what these laws command is what is lawful and just.

Justice is the mean between (a) committing injustice without paying the penalty, and (b) suffering injustice without revenge.

3. The story of the shepherd who found a magic ring—what point does it illustrate? (359d–360d)

"No one believes justice to be a good when it is kept in private" because a person—regardless of whether he is just or unjust—will do injustice if he knows he can get away with it.

4. Describe the alternative lives depicted at 360e–362c. Which of the two is better?

A fully unjust person will carry out his injustice in secret, and so be believed by all to be just, whereas a fully just person will be believed to be unjust.

The unjust life seems better

5. What strategy does Adeimantus suggest for being successful in life? (365a–c; 366b–d)

"If we are just, our only gain is not to be punished by the gods, since we lose the profits of injustice. But if we are unjust, we get the profits of our crimes and transgressions and afterwards persuade the gods by prayer and escape without punishment"

6. State the challenge that is put to Socrates at 367c–d

Tell what justice and injustice do that make one good and the other bad by their nature without taking reputation into account.

7. Large letters written to aid poor eyesight are similar to justice found in the city. How does Socrates use this comparison to set up his search for the sort of justice that pertains to the individual person? (367c–369b)

Larger letters are easier to read, and someone with poor eyesight can use what he knows from larger letters to examine and verify whether smaller letters say the same thing.

Justice of a city should be similar to, and perhaps bigger than, justice of person

8. Why do cities come into being? (369b–c)

No single person is self-sufficient; we depend on others to fill our needs

9. Describe the city as it is established at 369c–372b.

the "healthy city" ... lots of individuals providing goods and services to support each other and surrounding cities with just the necessities of living; No system of government described so far

10. What objection does Glaucon have regarding the city established up to the point? (372c–373a) How does the city increase in order to respond to the problem G. observes? (373b–374e)

People are living too simply: they need materials for feasting and additional luxury

Artists and entertainers (of varying trades) are added to the city to accommodate, which in turn require many additional resources, e.g., for food and land.

11. What two qualities of soul are required for a guardian? (375b–376d) What species of animal comes by these qualities naturally? If humans are not born with these qualities, then how will they acquire them?

soul of guardian should be spirited, yet gentle to the citizens of his own city, like a "pedigree dog"

spirit and gentleness can be acquired through philosophy, i.e., a love of learning, and thus education.

12. With respect to the children of Kalipolis, what is the first concern (or subject) of their education? What is the concern (or subject) of the second phase of their education? (376e)

Education starts (1) with music and poetry, then advances to (2) physical training.

13. In this ideal city, what is the first standard (or pattern or law) for stories about the gods? (377b–380c)

No stories with bad images of gods, esp. with violence between them

14. What is the second standard (or pattern or law) for stories about the gods? (380d–383a)

No stories about shape-shifting gods or gods attempting to deceive people

Book 3

1. In order to foster courage in future guardians, what will be eliminated from stories about the heroes (386a–387c)

any dismal outlook on the afterlife: guardians should not fear death

2. What kinds of speech will poets not allow their gods and heroes to utter? (387c–389a)

No lamentations or pitiful speeches

No "unquenchable laughter"

3. Who may lie? Under what conditions is lying permissible? (389b–d)

Only doctors (as a form of drug) and rulers (for the good of the city) may lie

4. What moral ideals are encouraged? (389d–392a)

moderation, chastity, no bribery or acting miserly, piety

5. What rules govern narrative voice? (392d–398d) What is the rationale?

poets should not be allowed to imitate anyone or anything with undesirable behavior since such behavior should not be construed as acceptable.

poets may tell of such behavior in the third person

6. What rules govern the modes and rhythms of poetry? (398c–400e)

no sad modes or "soft modes suitable for drinking-parties"

only heroic- and courageous-sounding rhythms should be played

modes and rhythms should be harmonious and graceful to support the words

7. What are the two reasons that education in music is most important (401a–402a)

1. "rhythm and harmony permeate the inner part of the soul more than anything else, affecting it most strongly and bringing it grace"

2. "anyone who has been properly educated in music and poetry will sense ... when something has been omitted from a thing and when it hasn't been finely crafted or finely made by nature ... he'll praise fine things ... [and] rightly object to what is shameful"

8. What is Socrates's criticism of sexual love? (402d–403c)

Excessive pleasure is incompatible with moderation

Homosexual practice (esp. between old and young) is discouraged

9. What kind of regimen is recommended for future guardians with regard to alcohol? Sleep? Meat? Sweets? Gourmet foods? (403d–404e)

avoid drunkenness, "like sleepless hounds", eat as an athlete in training and prepare them for wartime cuisine (roasted meat, no sweets, avoid gourmet foods)

10. Distinguish the good from the bad uses of medicine? (405d–408e)

A treatment is bad if it means prolonged treatment or treatment of a hypochondriac

in these cases, the patient "would be of no profit either to himself or to the city.

11. Describe the qualities of a good judge. When does a future judge come to know injustice? (408d–409e)

Good judges must be old and have lived a virtuous life

They will learn injustice by observing it in others, not at home or in themselves

12. Are gymnastic and music primarily for the body or the soul? What is the effect on the soul of an education that has music but no gymnastic? And the effect on the soul of one who has gymnastic but no music? (410b–412a)

Primarily for the soul. ${\text{music}}\wedge \neg {\text{gym}}={\text{softness}}\wedge {\text{overcultivation}}$ and ${\text{gym}}\wedge \neg {\text{music}}={\text{savagery}}\wedge {\text{toughness}}$

The two must be balanced to form a moderate/temperate soul

13. What is the chief belief that the ruler must have? (412c–e)

"that they must eagerly pursue what is advantageous to the city and to be wholly unwilling to do the opposite."

14. What are the three ways people are involuntarily deprived of their true convictions? (413a–c) How does Socrates plan to have rulers who are not susceptible to "power of magic"? (413d–414a)

(1) "theft" by forgetting over time and argument

(2) "compelled" by pain or suffering

(3) "magic" under the spell of pleasure or fear

15. What is the Phoenician story? (414c–415d) If one were to believe the story what effect would it have on the city?

The story provides "divine justification" for a citizen classification/caste system in which "gold" people are equipped to be rulers and guardians, "silver" people are to be auxiliaries, and "iron/bronze" people to be farmers, merchants, etc.

Believing the story should encourage the citizens to "care for the city and each other"

16. What characterizes the life style of the guardians? (416d–417b)

Guardians are not allowed to own property or have access to luxuries—especially gold and silver. They shall have the necessities (and nothing more) provided by the city's taxes

Book 4

1. How does Socrates use the distinction between the parts and the whole to reply to the objection that the guardians will not be happy? Illustrate the point with the image of the painted statue. (419a–421c)

The aim for this thought experiment is not to please individuals or groups, but to find justice in a collectively happy city (cf. finding injustice in a poorly governed city)

When critiquing a painted statue, the colors of each part give beauty to the whole, whereas applying "the most beautiful colors to the most beautiful parts" (the eyes) makes the statue feel unnatural.

2. Explain how both wealth and poverty are divisive in a city. (421c–423b)

Wealth makes people less likely to do the best at their craft.

Poverty prevents people from obtaining the tools they need to excel at their craft.

3. What is the limit put upon the size of the ideal city? (423b–c)

It must remain as one city within marked land borders

4. In what shall the guardians build their bulwark against lawlessness? (424b–425b)

guard against corruption in education by preventing innovation in music and poetry.

5. What sort of laws are enacted by Delphic Apollo? (427b–c)

Laws governing the construction of temples, sacrifices, and other services to the gods

6. What are the four virtues that comprise the good of the ideal city? (427c)

Wisdom, courage, moderation, and justice

7. Who is courageous? What is courage? (429a–430a)

The guardians of the city are courageous.

Courage is a preservation of the beliefs inculcated by education, i.e., what should be feared and avoided.

8. How does the self-control characteristic of moderation make the virtue similar to harmony or consonance? (430e–432a)

The desires of the wise ruling class counter the unruly desires of the lower working class. This self-control within the city creates a balance in which the city can experience the pleasures of life in moderation.

9. How does justice appear in the city? (433a–435b)

Justice is "doing one's own work" so that one "doesn't meddle with what is other people's" work.

I appears as what is left over after exploring the other three virtues

10. State the principle agreed upon at 436b–e.

The principle of non-contradiction

11. Name the two parts of the soul distinguished at 437b–439d.

The rational part and the irrational appetitive part.

12. What experience shows that Spirit is different from irrational appetite? (439e–441a)

When someone reproaches himself for when the appetite forces someone to do something contrary to rational calculation, the spirit allies itself with reason

13. What experience shows that Spirit is different from Reason? (441a–c)

Young children are full of spirit despite their undeveloped sense of reason

14. How do courage, wisdom, and temperance appear in the individual soul? (441c–443d)

Each corresponds with the virtues of the three parts/classes of the city:

The rational part (rulers) rules on account of its wisdom and foresight

The spirited part (guardians) obeys courageously in preservation of reason

music/poetry and physical training create temperance between the rational and spirited parts

reason and spirit, in turn, govern the largest appetitive part (workers)

15. How does justice appear in the soul? (443d–444a)

One who harmonizes the three parts of his soul (reason, spirit, and appetite) exhibits justice.

"Anything that destroys this harmony is unjust."

If each part of the soul is doing its own work.

16. Health : Body :: Justice : Soul — explain the similarity. (444d)

"Healthy things produce health, unhealthy ones disease" and "just actions produce justice in the soul and unjust ones injustice"

17. How many types of souls are there? How many types of political constitutions? (445d–e)

Five types of souls and five types of political constitutions.

One corresponds to the just soul and to the political constitution of Kallipolis; the rest correspond to the four types of vice that Socrates considers are worth mentioning.

Virtues of the City and the Soul

Virtue	In the City	In the Soul
Wisdom	In the city, wisdom is the virtue of good counsel; it is knowledge about what is good for the city as a whole. It is possessed by the ruling class of the city. (428d–e)	In the soul, wisdom is represented by reason, the ruling part of the soul. (441e)
Courage Fortitude Bravery	In the city, courage is a preservation of the things that are to be feared. It is possessed by the guardian class of the city. (429a–430c)	In the soul, courage arises from the spirit, who should be allied with reason and trained by means of music/poetry and gymnastic. (441e–442c)
Moderation Temperance	In the city, moderation is mastery and control by the superior few over the desires of the inferior many. In this way, the city exhibits control over itself. It is possessed by both the higher and lower classes of the city. (431b–d)	In the soul, moderation is concord among the three parts of the soul in their submission to or agreement that reason ought to rule. (442c)
Justice	In the city, justice is the doing of one's own work and not meddling around in other people's affairs. It is possessed by everyone in the city. (433b–d)	In the soul, justice is the harmony arising from self-control among the reason, spirit, and appetites when each does its own work. (443d–e)

Book 5

1. What topic has been too lightly passed over? (449a–450d)

The production and raising of children: having "wives and children in common"

2. How does Socrates propose that women be treated? And what is the likely response to this first radical proposal? (451d–452c)

Women should be treated with equality and be included in the same activities as men.

The likely response to this proposal would be ridicule and outrage.

3. In what respects are men and women equal? How are they unequal? (451d–457b)

Men and women should be allowed to pursue the crafts that suit them (i.e., share in the same way of life)

Men beget children, women bear them.

Men are stronger than women

4. What is the second radical proposal made at 457c–d? And what are the two main doubts about it? (457d)

No man and woman should live together privately, and children will belong to the community: a child will not know its parents, and the parents will not know their biological children.

5. Who may copulate with whom? (459a–460c)

Marriages will be arranged by "lottery": the best only have sex with the best

6. What is the chief benefit of the commonality of wives and children? (462a–466d)

The citizens will share in common pleasures and pains, and all will share respect with each other

7. How will the city treat its cowards? Its heroes? Its dead? (469a–469b)

Cowards will be "demoted" to the life of a craftsman or farmer.

Heroes will be crowned with wreaths, kissed, and allowed to breed

Dead will be honored as gods

8. What laws govern the taking of slaves and spoils and the devastation of the enemy's property? (469b–471c)

No fellow Greeks may be enslaved; no spoils are to be taken; and enemies are to be regarded with respect, especially among Greeks

9. What single change in the way cities currently are governed would most help them conform to the ideal of the perfect city? What is the likely response to such a proposal? (473b–474a)

Philosophers would have to rule the city. The likely response to this will be to grab the nearest weapon and come at Socrates to kill him

10. Who is the philosopher?

10a. Describe the object of the philosopher's love. (474c–475c)

Wisdom... all of it

10b. Distinguish lovers of sight and sound from philosophers. (475c–476c)

Lovers of sight and sound are unable to love the Beautiful itself

10c. Who is dreaming? And who is awake? (476c)

Those who can see the Beautiful itself and the things that bear its likeness are awake. Everyone else is dreaming

10d. Distinguish (a) knowledge, (b) opinion, and (c) ignorance.

Knowledge is held by those who are "awake"

Opinion is held by those who are "dreaming"

Ignorance : what does not exist and is not knowable :: Knowledge : what exists and is knowable

10e. What does the philosopher embrace? (480a)

Knowledge and truth about everything that exists and is knowable

Book 6

1. List the qualities of philosophic natures. (485a–487a)

"Love the sort of learning that makes clear to them some feature of the being that always is and does not wander around between coming to be and decaying" (Forms)

"Unwilling to give up any part of it"

"Without falsehood—they must refuse to accept what is false, hate it, and have a love for the truth"

"abandon those pleasures that come through the body"

"moderate and not at all a money-lover"

Courageous: Not cowardly or slavish; not fearing death

Orderly, just, gentle from youth

A fast learner and not forgetful

measured and graceful (music)

2. Adiemantus objects (at 487c–d) that experience shows that the greatest number of serious philosophers become cranks. How does Socrates use the image of the star-gazing ship's captain to respond to the objection? (488a–489c)

A powerful shipowner who is obviously incapable of commanding or navigating a ship is overthrown by shipmates that are equally incapable and mistakenly convinced that the skills required to command and navigate a ship are unknowable. Thus, they would call the true captain who does possess the requisite navigation and command skills "a useless stargazer and babbler."

The story applies to cities and their leadership: the ship represents the city, the shipowner is the city's current leadership, the shipmates are the citizens, and the “stargazer and babbler” is the philosopher who is capable of—and should be—ruling the city.

3. What is the "most serious slander on philosophy"? (489c–d)

Those who claim to follow the philosophic way of life, yet have vicious behavior.

4. Philosophers are lovers. Explain. (490a–d)

Philosophers, as the very name suggests, are lovers of wisdom, which comes from learning the "being of each nature itself"

Socrates uses the image of erotic love to unite the knowledge of each form to "the part of [the philosopher's] soul that is fitted to grasp it", from which understanding and truth proceed

5. How is the philosophic nature, which promises to be the best, in actuality corrupted to the point that it becomes the worst of natures? (490e–495b)

"those with the best natures become outstandingly bad when they receive a bad upbringing," for example, by sophists who appeal to popular opinion (by telling people what they want to hear)

anyone who disagrees with said sophists are often compelled to do so by threat of punishment

youth are drawn away by so-called goods such as wealth and other advantages

6. Who is the bald-headed tinker? And what place does he assume in society? (495c–496a)

The "bald-headed tinker" is the one with a defective nature, whose soul is cramped and spoiled by the mechanical nature of his work (just as his body is mutilated from craft and labor), who comes across some money after getting out of jail and taking a bath, and who seeks to marry the boss's daughter (wisdom)

an allegory to the philosopher who procures "illegitimate" wisdom and truth (sophisms)

7. In actual reality, authentic philosophers will belong to a small group. Why are members of this group able to consort with philosophy in the right way? Socrates identifies five conditions that make it possible. What are they? (496a–e)

(a) the exile: a noble and well-brought-up character, kept down by exile, who remains with philosophy according to his nature because there is no one to corrupt him

(b) the small-town kid: a great soul living in a small city, who disdains the city's affairs and looks beyond them

(c) the convert: those drawn to philosophy from other crafts that they rightly despise because they have good natures

(d) the cripple: some might be held back by being kept out of ("restrained from") politics, e.g., by physical illness

(e) the chosen/cursed: daimonion, or supernatural intervention (as is the case with Socrates)

8. What conditions must be met before a perfect city or a perfect individual will actually exist? (499b–d)

something compels the "useless" philosophers to take charge of a city, or

the present rulers, kings, and their offspring are inspired with a true erotic love for true philosophy

9. What is the most important thing to learn? (504d–506b)

The form of the good

10. What is the "offspring of the Good"? (506e–508c)

Truth

11. Transfer the relationships in the visible realm between (a) the Sun, (b) light, (c) visible things, and (d) sight to the corresponding relationships between (e) the Good, (f) truth, (g) intelligible things, and (h) knowledge. (508d–509d)

The Sun/Good begets light/truth, which illuminates visible/intelligible things and gives rise to sight/knowledge in us.

12. What two functions does the Sun perform with respect to visible things? (509b) What is the analogue of the Good with respect to the objects of knowledge? (509b)

The sun enables things to be seen and provides growth/nourishment for them.

Objects of knowledge are not only known through the good, but their existence comes from it

13. Draw the Divided Line and label each of its four segments with the correct power of the soul (namely, imagination, belief, thought, and understanding). Also associate with each power of the soul its corresponding object (namely, image, thing, hypothesis, and first principle). (509d–511e)

	power of the soul	object
intellible	understanding (noésis)	first principle / forms
	thought (dianoia)	hypothesis
visible	belief (pistis)	things
	imagination (eikasia)	images

Book 7

1. What is it that the prisoners in the cave originally take for reality? (514a–515c)

shadows on the cave wall and echos

2. What is the prisoner's reaction to the "compulsory" freedom described at 515c–516a?

he'd want to turn back to what he's able to see because of their familiarity and clarity

3. Once accustomed to the light of the Sun, how does the liberated person evaluate the goods of the cave? (516b–e)

The goods of the cave are as nothing compared to what he sees now

4. Identify the claims made about the form of the Good in 517b–c.

The form of the good is the last thing seen and is reached only with difficulty.

It is the cause of all that is correct and beautiful

It produces both light and its source in the visible realm and provides truth and understanding in the intelligible realm

5. What is the chief goal of education? (518b–519d)

To "put sight into blind eyes"

Turning around to come to know the good

6. What is the advantage of philosophy for ruling? (520b–d)

Once the rulers have "seen the light," when they are to go back to those whose "sight is dim," they see more clearly than any of the others

7. Of what value is arithmetic beyond its usefulness for trade and warfare? (522c–526c)

It's ultimately supposed to lead the learner towards truth by studying the natures of the numbers.

8. What is it that the greater and more advanced part of geometry facilitates? And how does Socrates characterize the objects of geometry? (526d–527b)

Geometry is knowledge of what always is: the objects of geometry do not come into being or pass away.

9. Why does Socrates reproach Glaucon for his views on astronomy? (528e–529d)

Glaucon had praised astronomy "in a vulgar way" ... he praised astronomy insomuch as it can tell the seasons, months, and years rather than as directing the soul upward

10. When the real astronomer sees the "embroidery of the heavens" what does he look for beyond what appears to his eyes? (529d–530c)

The true motions of the stars in relation to each other (presumably the planets in relation to the fixed stars) and how those motions are unchanging

11. What is the "end of the intelligible"? (532b) What is the name of the "journey" that leads to this end? (532b; 532b–d)

The "end of the intelligible" is when someone finds the forms of each thing and ultimately the good itself

The "journey" is called dialectic

12. What is the surest sign or greatest test for determining whether a person is dialectical? (537c)

The ability to bring together the subjects learned as children into a unified vision of how they relate to each other and to "the nature of that which is"

13. Use Socrates's image of the adopted child to explain how dialectical inquiry can lead a person to become lawless. (537e–539a)

An adopted child, when told of his adopted status, will start to love his flatterers more than his adoptive parents; so too, when someone is refuted in argument, he begins to doubt his convictions about what is fine, just, good, etc.

14. For how many years does a person study dialectical argumentation? (539e)

Five years.

15. What does the potential ruler do for fifteen years between age 35–50? (539e–540a)

They are compelled to take command in matters of war and tested to see if they remain steadfast.

16. What is the quickest and easiest way for the ideal city to be established in reality once a true philosopher has emerged? (540d–541b)

The philosopher-king(s) will send everyone over 10 yrs old into the country and take possession of the children who remain—"now freed from the ethos of their parents"—and raise them up in the prescribed way.

Book 8

1. Name the five types of political constitution and personal character. (544a–545b)

aristocracy, timocracy (Cretan/Laconian), oligarchy, democracy, tyranny

2. What mistake begins the process of the corruption of the perfect city? (546a–547a)

Breeding an inferior generation of guardians

3. What kind of good do timocrats pursue secretly? (548a–c) What values predominate in the timocratic city? (548c)

such people pursue and adore gold and silver secretly.

the love of victory and honor predominate

4. What complaint does the mother of the future timocrat make against his father? (549c–d)

Mother complains that her husband isn't one of the rulers and that she's at a disadvantage among other women because of it

...that her husband is indifferent, unmanly, too easy-going

5. How does the future timocrat balance the competing claims of his mother and his father? (550a–b)

He surrenders the rule of his soul to the spirited, victory-loving part of his soul

6. List the five faults or evils of the oligarchic city. (551c–552a)

a. rule of city is entrusted to leaders based on wealth

b. citizens split into two cities: one of wealth, one of poverty

c. inability to defend city

d. citizens meddle in each other's affairs instead of focusing on one thing and doing it well

e. people become useless squanderers and beggars

7. List the qualities of the oligarchic person. (553d–555a)

An oligarchic person lets the appetites rule over the rational and spirited parts of the soul.

8. What is the connection between the oligarchic greed and widespread immoderation among the citizens? (555b–d)

Greedy rulers fail to prevent younger generations from wasting their wealth, but rather they are willing to encourage it because it brings them more wealth and honor.

9. What is the defining interest or value of the democratic constitution? (557b–d)

individual freedom; the ability to "arrange one's own life in whatever manner pleases him"

10. What are the "best watchmen and guardians of the thoughts of those men whom the gods love"? (560b)

knowledge, fine ways of living (presumably virtue), and words of truth

11. Describe the lifestyle of the democratic person. (561a–e)

satisfies desires of different parts of his soul as though they were chosen by lot.

Yields one day feasting and drinking while listening to music, then to dieting and physical training, then sitting idly and studying "philosophy", etc.

12. Describe the reversal of values that occurs with excess freedom. (562d–563e)

Excess freedom eventually produces pliable rulers who act more like subjects, and subjects who behave more like rulers.

13. What special leadership is the root from which the tyrant springs? (564d–565d)

A leader that is selected as a special champion and nurtured by "idle people" and those under their influence.

14. What sorts of people are purged from the city by a tyrant? (567a–c)

anyone brave, large-minded, knowledgeable, or rich

15. Why does Socrates call the tyrant a "parricide and harsh nurse of old age"? (568e–569c)

Those who raised the tyrant to power, instead of being cared for, will be expected to continue to provide for the tyrant like slaves.

Book 9

1. What part of our soul is revealed in sleep? (571b–572b)

our lawless desires

2. What is established as the "bodyguard" for the tyrannical soul? (573a–b)

madness

3. How does the tyrannical man respect family and social values? (573d–575a)

he doesn't: he would enslave his own family and completely disregard social values in favor of satisfying his desires.

4. What two great goods does the tyrannical person never enjoy? (576a)

freedom and true friendship

5. Name the three parts of the soul. What are their particular pleasures? (580d–581b)

rational: learning, truth, philosophy

spirited: control, victory, reputation

appetitive: food, drink, sex, money

6. What are the three criteria we use in judging things? (581d–582a)

experience, reason, and argument

7. How are hunger and ignorance similar? (585b)

hunger and ignorance are both an emptiness: hunger of the body, ignorance of the soul.

8. According to Socrates, what is the highest form of being? How might a person be filled with the highest form of being? (585b–e)

The highest form of being is that which does not change: truth

A person who strengthens his understanding of the truth and obtains knowledge (philosophy?)

9. Describe the "life of the majority of people" (586a–b)

they look down at the ground like cattle: they feed, fatten, and fornicate. Then they start killing each other because their desires are never satisfied; like a bucket with holes in it

10. How many times more happy is the king than the tyrant? (587e)

$\left(3\times 3\right)^{3}=729$ according to Socrates

$\left(3+2\right)^{3}=125$ according to the footnotes

11. How does Socrates use the image of the "many-headed-lion-human" beast to distinguish the just from the unjust person? (588b–589b)

the unjust person cultivates the lion/bestial part of the beast so that the human part gets dragged wherever the beast wants to go

the just person cultivates the human part of the beast and domesticates the other part so it is well-behaved

12. What governs the good person's cultivation of the body? Of money? Of honor? (591c–592a)

He would not turn over cultivation of his body to the irrational pleasure of the beast inside of him

He would place a limit on the amount of wealth he owns

He would partake in honors that he believes will make him better.

13. Could one participate in the ideal city even if it did not exist anywhere on earth? (592a–b)

Yes

Book 10

1. Distinguish the three kinds of production. For example, distinguish the bed made by the god from the bed made by the carpenter. Then distinguish the bed made by the carpenter from the bed made by the painter. (595c–597b)

There are the forms produced by God, the instances of those forms made by craftsmen, and then imitations of those instances made by the painter.

2. What is Socrates's chief criticism of Homer in 598d–600e?

Poets produce imitations easily without knowledge of the truth. Therefore Homer is remembered for his imitations rather than actual contributions in the things/crafts he imitated.

3. If poetry is not true and does not make a person better, then what makes it so attractive? (601a–b)

meter, rhythm, and harmony

4. What are the three crafts concerned with everything? Of the three, which is the superior one? (601c–602a)

one who knows, one who makes, and one who imitates. The one who knows is the superior one

5. What are the four reasons for remaining as calm as possible in the face of personal misfortune? (604b–e)

a. the outcome, whether good or bad, is uncertain

b. taking things hard doesn't make the future any better

c. human affairs aren't worth taking very seriously

d. grief prevents/delays deliberation

6. Both painters (603b) and poets (605a–b) produce inferior things and appeal to the inferior part of the soul. Explain what Socrates means by "inferior" in each case.

Painters and poets produce "inferior" imitations with respect to the truth. These imitations appeal more to the appetitive part than to reason.

7. If lyric or epic poetry is admitted to the city, what principles will become king in the city instead of law? How does poetry corrupt even decent people? (605c–607a)

Pleasure and pain will become kings.

Poetry appeals to the appetites, pleasing them so their satisfaction results in rule of the soul.

8. Because, in its mortal life, the soul appears as if broken and "maimed by the waves and by the shells, seaweeds, and stones that have attached themselves," where must one look in order to discover its true nature? (611b–612a)

We must look to study the soul through logical reasoning alone

9. At 612c–e Socrates asks Glaucon to return what he had borrowed at a much earlier point in the discussion (namely at 361b–d). what is now to be restored?

The initial request that a just person be considered unjust and vice versa.

10. What happened to Er? And what was the main point of the message he brought back to mankind? (614b–615c)

Er died in war, went to heaven, and returned with a message: those who were impious and unjust in life would suffer consequences tenfold over the course of a thousand years, but pious and just souls were rewarded tenfold.

11. Describe the fate of Ardiaius in the underworld. (615d–616a)

he was beaten and thrown among thorns with other tyrants destined for Tartarus

12. What role do chance and choice play in determining the life we shall lead? (617d–619b)

chance determines the order, choice determines the type of life led

13. What factors condition or influence the choices we shall make about the kind of lives we shall live? (619b–620d)

the soul's training in suffering, memories and experiences of the previous life

14. According to Socrates, what is the key to doing well and being happy in this life and in the next? (621b–d)

holding to the upward path, practicing justice with reason in every way

Response to Socrates's critiques poetry:

1. Is there a poetry that is not imitative and therefore beneficial?
2. Is it truth that an image cannot bear the truth?
3. If images could bear the truth, could they then appeal to the rational part of the soul?
4. Does Christian experience provide witness to one side of the issue or the other?