Harrison Potter
Dr. Carolyn Hares-Stryker
Honors 201
December 9, 2004
Annotated Bibliography
Barker, Ernest. The Political Thought of Plato and Aristotle. New York: Dover, 1959. 94101.
Section three of chapter four, entitled “The Prima Facie Theory of Justice,”
investigates the conclusions that Plato draws concerning the nature of true justice. The
first four books of The Republic attempt to establish a definition of justice which
maintains its validity even upon close scrutiny. This source analyzes this aspect of the
dialogue in an attempt to better understand Plato’s definition of justice and its
consequences. Barker’s in depth analysis brings to light aspects of Plato’s theory of
justice which do not readily present themselves to newcomers to the discipline. His
succinct pronunciation of Plato’s definition of justice on page ninety-six is particularly
useful: “They must show that the self is no isolated unit, but part of an order with a
station in that order, and that fullness of expression and true consciousness of pleasure
are to be found in doing one’s duty in the station to which one is called. And this is the
ultimate answer which Plato gives, and writes the Republic in order to give.”
I found this source useful in my discussion regarding how Plato not only refuted
Polemarchus’s definition of justice, but provided his own. By using this source as a
spark to ignite further thought on the topic, I analyzed Plato’s definition of justice, as
well as its implications, more thoroughly than I could otherwise have analyzed it.
Sir Ernest Barker has translated several classic Greek works, including the work
of Aristotle, Plato’s successor. He specialized in analyses on justice, and has also written
introductions to numerous scholarly works; his experience with the material at hand
makes him an ideal source author.
Bluck, R. S. Plato’s Life and Thought With a Translation of the Seventh Letter. London:
Routledge & Kegan Paul, 1949. 102-16.
The specified portion of this book concerns itself with the various philosophical
issues of The Republic. It goes about summarizing the dialogue while introducing
additional commentary ideas along the way. It also explains several objections and
criticisms of Platonic thought. Rebuttals follow these critical sections in order to uphold
Plato’s ideas. The impracticability of Plato’s ideals is one such objection which receives
a refutation. One quote in reference to Plato highlights the argument particularly well:
“He is knowingly sketching the ideal, because only when the ideal has been
comprehended can any approximation to it ever be achieved.”
Bluck’s refutation of the impracticability criticism proves especially useful in my
paper. My letter to Plato is designed to persuade him of the usefulness of his work
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despite the numerous failed attempts at implementing his ideals. This source, therefore,
provides invaluable information and arguments which I can adapt to fit my argument and
use to better persuade Plato.
R. S. Bluck, M. A., earned many awards and held many prestigious positions over
the course of his life: Scholar of Peterhouse, Cambridge, Madden Prizeman of Trinity
College in Dublin, Classical Upper Fifth Form-Master of Fettes College, and Editor of
Plato’s Seventh and Eighth Letters. Bluck’s prestige and familiarity with Platonic
thought make his interpretation of The Republic especially valuable.
Crossman, R. H. S. Plato Today. London: Ruskin, 1959. 172-92.
The chapter that I chose to utilize from this source has the title “Why Plato
Failed.” In it Crossman endeavors to elucidate the shortcomings of Plato’s philosophy,
particularly that found in his The Republic, through an analysis of the numerous failed
attempts to establish an ideal Greek city-state in the years following Plato’s creation of
The Republic. These attempts centered on putting a true philosopher-king in command
of a city-state. I found Crossman’s information regarding Plato’s efforts at molding the
tyrant Dionysius II into such a philosopher-king, as well as his account of Dion’s failed
attempt, having already taken the throne of Dionysius II by force, at ruling as a true
philosopher-king, particularly useful. Crossman then discusses the emotional angst felt
by Plato following his realization, at the age of seventy-five, that his ideals will not be
realized during his lifetime. Crossman even brings into question Plato’s confidence in
the usefulness and practicability of his own ideals. Several pertinent quotes appear on
page 180: “The mission of the academy to save Sicily had ended in vulgar intrigue and
butchery, and the young men whom he had trained had proved no better than their
contemporaries unversed in true philosophy.” and “The application of philosophy to
practical life had failed, and Socrates’ death was still unatoned for by his disciple.”
All of the information contained in this source proved exceptionally useful in
developing a scenario in which my letter to Plato seemed natural. The intent of my letter
focuses on rejuvenating Plato’s down-trodden spirits following such harsh events. By
recalling these supposedly recent events, I managed to incorporate contemporary reaction
to his work without ruining the unity of the letter. Without this source I could not have
used this approach; I would have lacked the necessary historical background to write the
letter in this manner.
Richard Howard Stafford Crossman, M. P., worked as a fellow and tutor at New
College. Plato Today brought him some small fame amongst scholars in the early
twentieth century due to its rather irreverent criticism of Plato’s work. By challenging
Plato’s ideas, Crossman initiated a new wave of more critical analyses of Plato’s work.
As further evidence of the book’s quality, after the destruction of World War II, Ruskin
House chose to republish Plato Today in order to satisfy demand for the innovative book.
Huby, Pamela. Plato and Modern Morality. London: Macmillan, 1972. 13-23.
Chapter Two, entitled “The Inequalities of Mankind,” illuminates the various
inequalities which Plato addressed in his The Republic. The third section of this chapter,
in particular, investigates how Plato dealt with women. The source explains that Plato
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supported gender equality on the grounds that the inherent physiological differences
between men and women do not significantly affect either gender’s ability to perform any
given occupation. She explains that although Plato could not fully escape the sexist
views prevalent in ancient Greece, for he considers it as obvious that in any given
discipline men possess more talent than women, he still anticipated future egalitarianism.
Huby also notes that Plato expected that some exceptional women would even become
Guardians, the highest echelon in Plato’s ideal State. Her pronunciation of Plato’s stance
on pages twenty-one and twenty-three, respectively, are particularly apt: “It is to be
expected that there will be some girls, though fewer girls than boys, who will have the
character and intelligence necessary to fit them for training as rulers. These are to be
educated in just the same way as the boys, and are later to share in their military and
political duties.” and “He also made the value judgment that the differences that did exist
between the sexes related to unimportant matters, and that therefore both sexes could and
should do the same work.”
As part of my analysis of Plato’s effect on the Western World, I include his views
on gender equality. This source provides invaluable information pertaining to this topic.
By using it to reinforce my position I am better able to develop a powerful and
convincing argument in this portion of my paper.
Pamela Huby worked as Senior Lecturer in Philosophy at the University of
Liverpool. As a woman speaking on Plato’s philosophical views regarding gender
equality, she also provides a unique perspective on the issues which arise in Plato’s The
Republic.
Taylor, A. E. Plato: The Man and His Work. New York: Dial, 1929. 263-98.
Chapter XI, entitled “The Republic,” thoroughly analyzes the entire dialogue. It
aims to identify the primary purpose of the dialogue by considering each philosophical
aspect of the work independently. After Taylor has explored every facet of the dialogue,
he maintains that the dialogue is quintessentially Plato’s attempt at determining the
proper manner in which to live life. Taylor equates this with Plato’s determination that a
person living an absolutely just life experiences the most happiness. In order to arrive at
this conclusion, Taylor investigates Glaucon’s inquiry into the inherent value of justice,
including Thrasymachus’s position on the issue, on page 272: “The theme has already
been propounded in the demand of Glaucon that it shall be made clear how justice and
injustice respectively affect the inner life of their possessor.” and “On the contrary, their
habitual insistence on the hardness of the path of virtue and the pleasantness of vicious
courses suggests that they think virtue in itself no good.”
As, according to Taylor, the importance of justice as a guiding principle due to its
inherent benefits summarizes the main idea of The Republic, I use this source near the
end of my letter in order to bring the various elements of my argument back to a
philosophically central idea. This recentralization prepares the reader for the conclusion.
Alfred Edward Taylor worked at the University of Edinburgh as Professor of
Moral Philosophy. Future scholars held Taylor’s work in high esteem; in the preface to
Bluck’s book he refers to “Taylor’s large and valuable book, Plato: The Man and His
Work.” A respected authority on ancient Greek philosophy, Taylor includes in his book
analyses of twenty-seven of Plato’s writings, as well as chapters on historical
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background, yet he laments in the preface that he had to cut his investigations short,
referring the reader to his numerous other works for more in-depth study of any particular
aspect of Plato’s philosophy. Clearly Taylor has a thorough knowledge of the topic at
hand.
Wild, John Daniel. Plato’s Modern Enemies and The Theory of Natural Law. Chicago: U
of Chicago P, 1953. 48-63.
Sections three through seven of Chapter Two reflect upon the justice of several of
the conditions which Plato imposes upon the inhabitants of his perfect State. Wild
devotes considerable attention to the validity of Plato’s noble lie, initially considering it
as nothing more than enshrined propaganda. By considering the intended consequence of
the deception, however, he proceeds to conclude that it is ultimately as harmless as any
simplified version of the truth that parents tell their children in order to satisfy such
youthful curiosity. By deceiving the populace the Guardians only ensure the unity and
cohesiveness of the population, for everyone will always share at least the common
culture and mythology of the State. A quote from page fifty-two emphasizes this point:
“This is the noble lie – a simplified version of the truth concerning diversified
endowments and common origin, like simplified heroic versions of past history, and other
symbols of eliciting group loyalty and common aspiration.”
In order to demonstrate the manner in which many critics of the ideas put forth in
The Republic can be silenced I present this argument, and then refute it, in a manner very
similar to Wild’s. By showing how Plato’s thoughts can stand up to criticism I hope to
encourage Plato to stand up to critics himself and defend his own work.
John Daniel Wild taught at Harvard University, one of the most prestigious
colleges in the world. Lectures that he gave while teaching there form the foundation of
his book. Wild also consulted numerous professors and scholarly journals in order to
strengthen his arguments. The quality of the book’s analysis leaves little wanting.