Abstract
In order to demonstrate his political philosophy Plato describes a fictitious situation, in which human beings are necessarily and continually at war with one other as individuals. To avoid this hostile environment the individuals must build a social and political community. This fundamental change is determined by the advantage of the community over the state of nature. The organization of community enables enjoyment of possessions and life in peace and safety. The evolution of forming a society and a nation is justified by Plato namely on the grounds of being beneficial.
For Plato, the nation is justified in the nature of human beings. Plato's theory of natural right is based on the prerequisite that the law must not contradict nature since the natural law and human reason are understood to be identical.
While the naive cosmology was gradually converted to the established anthropology, the archaic part of the old concept of Nomos was abandoned by the criticism on religion, tradition and custom. Then, the Nomos became a notion which did not need any grounds and authority. A Nomos formed by individual alone would not be totally acceptable and can be only positive right because it is vulnerable to the situation. To Plato, the contradiction between the demand for a norm and the historical and political existential conditions should give rise to the transformation of the natural right to positive law. He tried to design a established and egalitarian political system. For example, even if the government collapsed the society would remain sovereign itself. However, if the disruption of the social discipline and collapse of government happens at the same time, then the civil war is an unavoidable consequence according to Plato.
For Plato the rejection of the tyranny of the majority is combined with the rejection of the Athenian democracy in which Socrates was executed. After some experiences he lost confidence in the Athenian democracy. As a conseqence he preferred the constitutional system of an aristocratic philosopher-ruler who combines power with wisdom. Such a government, according to Plato, should be rooted in a republic, since the people can not be the legislators themselves. Moreover, to keep democracy in power the legislative assembly that makes the laws must be separated from the executive branch which enforces the laws.
Plato was convinced that the tyranny of the majority could be prevented by appropriate education. Plato would like to define nature as a basis of the political philosophy. Ethically speaking he argues that the good gives knowledge authority as it does political knowledge power. The casuistic knowledge of Plato's political theory and his defence of the "noble lie" contains a sort of sophistication. It is thought to apply to the common criterion rather than to the individual criterion.
In order to demonstrate his political philosophy Plato describes a fictitious situation, in which human beings are necessarily and continually at war with one other as individuals. To avoid this hostile environment the individuals must build a social and political community. This fundamental change is determined by the advantage of the community over the state of nature. The organization of community enables enjoyment of possessions and life in peace and safety. The evolution of forming a society and a nation is justified by Plato namely on the grounds of being beneficial.
For Plato, the nation is justified in the nature of human beings. Plato's theory of natural right is based on the prerequisite that the law must not contradict nature since the natural law and human reason are understood to be identical.
While the naive cosmology was gradually converted to the established anthropology, the archaic part of the old concept of Nomos was abandoned by the criticism on religion, tradition and custom. Then, the Nomos became a notion which did not need any grounds and authority. A Nomos formed by individual alone would not be totally acceptable and can be only positive right because it is vulnerable to the situation. To Plato, the contradiction between the demand for a norm and the historical and political existential conditions should give rise to the transformation of the natural right to positive law. He tried to design a established and egalitarian political system. For example, even if the government collapsed the society would remain sovereign itself. However, if the disruption of the social discipline and collapse of government happens at the same time, then the civil war is an unavoidable consequence according to Plato.
For Plato the rejection of the tyranny of the majority is combined with the rejection of the Athenian democracy in which Socrates was executed. After some experiences he lost confidence in the Athenian democracy. As a conseqence he preferred the constitutional system of an aristocratic philosopher-ruler who combines power with wisdom. Such a government, according to Plato, should be rooted in a republic, since the people can not be the legislators themselves. Moreover, to keep democracy in power the legislative assembly that makes the laws must be separated from the executive branch which enforces the laws.
Plato was convinced that the tyranny of the majority could be prevented by appropriate education. Plato would like to define nature as a basis of the political philosophy. Ethically speaking he argues that the good gives knowledge authority as it does political knowledge power. The casuistic knowledge of Plato's political theory and his defence of the "noble lie" contains a sort of sophistication. It is thought to apply to the common criterion rather than to the individual criterion. |
