Plato: Republic Bk. II – Questions
(1) Explain the classification of goods at issue in Rep. 357a-d.
There are three classes of goods listed in Rep. 357a-d. These were goods we desire because of
its own sake (harmless pleasures), goods we desire because of their consequences and for its own
sake (good health and security), and goods we desire that are burdensome but give good
consequences which we seek from them (gymnastic exercise).
(2) Explain how the problem of justice relates to this classification.
Because the interlocutors need to classify what type of good Justice would belong to.
(3) What, according to Glaucon, do most people think the ‘origin and being’ of justice is (Rep. 358c359b).
According to Glaucon, most people believe the ‘origin and being’ of justice is from social
contracts that we made long ago to ensure that we will not have injustice happen to us. This is
because the badness of suffering injustice outweighs the natural good of doing injustice which we are
inclined to by nature. Justice is thus an instrumental good and necessary evil because we desire it only
when it keeps order and security against injustice.
(4) What is the main point of the story about the ancestor of Gyges?
The main point of the story is to illustrate how people will not commit injustice if they are
being watched by other people but will naturally indulge in committing injustice if given the chance
and there were no consequences.
(5) Consider the portrayals of the lives of the most completely unjust and just persons. What purpose do
these portrayals serve?
These portrayals serve to help answer whether the just man is happier than the unjust man
and thus see whether injustice is better than justice.
(6) Adeimantus calls attention to the ‘very thing that most need to be stated’ but ‘was not mentioned’
(Rep. 362d). What is this unstated thing that Glaucon has not mentioned?
This unstated thing was that there was no argument made to support justice and its worth.
(7) Rep. 368a-369b: Why does Socrates shift the focus of inquiry into the nature of justice from the
individual human being to the city?
Because Socrates believes that by looking at the bigger picture (the city as an organized
conglomerate of people), it will allow for a clearer judgment and understanding on the question of
whether the just person is happier than the unjust person.
(8) What not explicitly stated assumption do you think underlies this shift of focus?
(9) Rep. 369b-372b: What are the chief characteristics of ‘the first city’?
The ‘first city’ is chiefly one where everybody’s needs are not met beyond a basic level (a city
of pigs) and where each person does only the single job one is naturally suited for.
(10) Rep. 371e-373a: Why does the account of political community move from the first city to ‘the city
that lives in luxury’?
Because by also looking at the formation of a city living in luxury, we might better spot how
justice and injustice first come about in cities since this type of city attempts to fulfill more of our
desires beyond our basic desires.
(11) Rep. 373a-e: What is the chief characteristic of the luxurious city?
That it will have an army made up of professional soldiers to guard the city.
(12) Rep. 373e-374e: What is it that makes the work of the guardians necessary?
(13) Rep. 374e: What does ‘nature’ have to do with the guardians?
To be an effective guardian, a person needs to have a nature that is best adapted to the
pursuit of guarding the city.
(14) Rep. 375a: What must be the basic character traits of the guardians?
The guardians need to be courageous to fight well against the city’s enemies.
(15) Why does Socrates shift the focus of discussion to education? And what does Plato mean by
‘gymnastic exercise and music for the soul’ (Rep. 376e).