Philosopher-Kings: The Argument of Plato's Republic by C. D. C. Reeve

By C. D. C. Reeve

A reprint of the Princeton collage Press version of 1988.

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His son Polemarchus shows that it is unsuitable for use on the young. Thrasymachus shows that it is unsuitable for use on those who refuse to answer by stating their own beliefs, or who distinguish their own strengths and weaknesses in dialectical argument from the strengths and weaknesses of their theories. 13). (4) His second exposes a crippling defect in the craft analogy, and puts into question the assumption that conventional virtues must be genuine ones. (5) None of Socrates' responses refutes Thrasymachus' account.

5 THRASYMACHUS' FIRST ARGUMENT piness, and that virtues are crafts. But this identification would clearly collapse if a craft could sometimes result in things that were not beneficial or advantageous to its practitioner. Moreover, Socrates is quite aware of this. For he argues that only wisdom is a genuine virtue by appealing to the fact that it alone is always beneficial and advantageous to its possessor. Consequently, he too is committed to the claim that "no craftsman, wise man, or ruler is mistaken at the time when he is a ruler in the precise sense" (340e4-5).

1) is suggested by the examples, but it conflicts with other things we are told, and makes nonsense both of the division of goods and of Glaucon's challenge. But suppose that part of what underlies those examples is a componential model of relations between properties. Being reputed just is not a Gconsequence of being completely unjust because it is an essential component of it. Enjoying a simple pleasure is not a G-consequence of experiencing it because experiencing it is an essential component of enjoying it.

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