Plato
Social Structure and the Just Society
Why We Form a Society
Imagining their likely origins in the prehistorical past, Plato argued that
societies are invariably formed for a particular purpose. Individual human
beings are not self-sufficient; no one working alone can acquire all of the
genuine necessities of life. In order to resolve this difficulty, we gather together
into communities for the mutual achievement of our common goals. This
succeeds because we can work more efficiently if each of us specializes in the
practice of a specific craft: I make all of the shoes; you grow all of the
vegetables; she does all of the carpentry; etc. Thus, Plato held that separation of
functions and specialization of labor are the keys to the establishment of a
worthwhile society.
The result of this original impulse is a society composed of many
individuals, organized into distinct classes (clothiers, farmers, builders, etc.) according to the
value of their role in providing some component part of the common good. But the smooth
operation of the whole society will require some additional services that become necessary only
because of the creation of the social organization itself—the adjudication of disputes among
members and the defense of the city against external attacks, for example. Therefore, carrying
the principle of specialization one step further, Plato proposed the establishment of an additional
class of citizens, the guardians who are responsible for management of the society itself.
In fact, Plato held that effective social life requires guardians of two distinct sorts: there
must be both soldiers whose function is to defend the state against external enemies and to
enforce its laws, and rulers who resolve disagreements among citizens and make decisions about
public policy. The guardians collectively, then, are those individuals whose special craft is just
the task of governance itself.
Training the Guardians
In order to fulfill their proper functions, these people will have to be special human beings
indeed. Plato hinted early on that one of their most evident characteristics will be a
temperamental inclination toward philosophical thinking. As we've already seen in the Apology
and in the Phaedo, it is the philosopher above all others who excels at investigating serious
questions about human life and at judging what is true and best. But how are personal qualities of
this sort to be fostered and developed in an appropriate number of individual citizens? (Republic
376d)
The answer, Plato believed, was to rely upon the value of a good education. We'll have an
opportunity to consider his notions about higher education later, but his plan for the elementary
education of guardians for the ideal state appears in Book III. Its central concern is an emphasis
on achieving the proper balance of many disparate components—physical training and musical
performance along with basic intellectual development.
One notable feature of this method of raising children is Plato's demand for strict
censorship of literary materials, especially poetry and drama. He argued that early absorption in
fictional accounts can dull a person's ability to make accurate judgments regarding matters of
fact and that excessive participation in dramatic recitations might encourage some people to
emulate the worst behavior of the tragic heroes. (Republic 395c) Worst of all, excessive attention
to fictional contexts may lead to a kind of self-deception, in which individuals are ignorant of the
truth about their own natures as human beings. (Republic 382b) Thus, on Plato's view, it is vital
for a society to exercise strict control over the content of everything that children read, see, or
hear.
Training of the sort described here (and later) is intended only for those children who will
eventually become the guardians of the state. Their performance at this level of education
properly determines both whether they are qualified to do so and, if so, whether each of them
deserves to be a ruler or a soldier. A society should design its educational system as a means to
distinguish among future citizens whose functions will differ and to provide training appropriate
to the abilities of each.
Divisions of the State
The principle of specialization thus leads to a stratified society. Plato believed that the
ideal state comprises members of three distinct classes: rulers, soldiers, and the people. Although
he officially maintained that membership in the guardian classes should be based solely upon the
possession of appropriate skills, Plato presumed that future guardians will typically be the
offspring of those who presently hold similar positions of honor. If citizens express any
dissatisfaction with the roles to which they are assigned, he proposed that they be told the "useful
falsehood" that human beings (like the metals gold, silver, and bronze) possess different natures
that fit each of them to a particular function within the operation of the society as a whole.
(Republic 415a)
Notice that this myth (Gk.  [mythos]) cuts both ways. It can certainly be used as a
method of social control, by encouraging ordinary people to accept their position at the bottom of
the heap, subject to governance by the higher classes. But Plato also held that the myth justifies
severe restrictions on the life of the guardians: since they are already gifted with superior natures,
they have no need for wealth or other external rewards. In fact, Plato held that guardians should
own no private property, should live and eat together at government expense, and should earn no
salary greater than necessary to supply their most basic needs. Under this regime, no one will
have any venal motive for seeking a position of leadership, and those who are chosen to be
guardians will govern solely from a concern to seek the welfare of the state in what is best for all
of its citizens.
Having developed a general description of the structure of an ideal society, Plato
maintained that the proper functions performed by its disparate classes, working together for the
common good, provide a ready account of the need to develop significant social qualities or
virtues.
 Since the rulers are responsible for making decisions according to which the
entire city will be governed, they must have the virtue of wisdom (Gk.  [sophía]),
the capacity to comprehend reality and to make impartial judgments about it.
 Soldiers charged with the defense of the city against external and internal
enemies, on the other hand, need the virtue of courage (Gk.  [andreia]), the
willingness to carry out their orders in the face of danger without regard for personal risk.
 The rest of the people in the city must follow its leaders instead of pursuing their
private interests, so they must exhibit the virtue of moderation (Gk. 
[sophrosúnê]), the subordination of personal desires to a higher purpose.
Rulers
Wise Decisions
Soldiers
Courageous Actions
Farmers, Merchants, and other People
(Moderated Desires)
When each of these classes performs its own role appropriately and does not try to take
over the function of any other class, Plato held, the entire city as a whole will operate smoothly,
exhibiting the harmony that is genuine justice. (Republic 433e) Justice itself is not the exclusive
responsibility of any one class of citizens, but emerges from the harmonious interrelationship of
each component of the society with every other.
Questions
1.
According to Plato, why did we gather ourselves into communities? Do you agree?
2.
What two groups make up “The Guardians?” What role do they fill in society?
3.
According to Plato, what is key for training good “Guardians?”
4.
What restrictions does Plato put on the lives of the “Guardians?” Why do you think he
imposes these restrictions? Do you agree that they are necessary?
5.
What virtues must each level of society possess so that society functions harmoniously?
Critical Thinking (Answer on the back!): How does Plato’s social structure compare with
that of our society today? How is it similar? How is it different? Which is better, and
why? Provide a detailed answer in at least a well developed paragraph!