The Republic is remarkable for the light it sheds on the human condition; it is a 2,400-year-old treatise about making society – made up of flawed humans – work.
Reading Plato in a 19th century translation is slightly jarring as it casts Victorian colour over a work which is 2,400 years old; but as I discovered yesterday, the version I read had a massive influence on the development of modern Britain, and thus the world.
Benjamin Jowett’s translation entered university libraries almost immediately after its publication in 1871, becoming the dominant English-language academic Plato for generations because of Jowett’s immense influence within the Victorian Oxbridge intellectual establishment. This influence is to be felt to the present day, about which, more below.
The Republic's central premise is a thought-experiment. It posits the ideal state as imagined by 'Socrates' (Plato's narrator – the real Socrates didn't leave any writings). 'Socrates' suggests that the state should be ruled by a class of Guardians, whose only aim in life is to rule the state; they should indeed be brought into the world with this express intention. A caste of high-born philosopher-kings. They should not possess wealth, but be provided for by the rest of the state's citizens – the cobblers, the shipwrights, the bakers, the farmers, the builders and everyone else. The Guardians should be the children of renowned warriors, they should be generalists rather than specialists. Controversially, they should share their wives in common, and bring up their children in common.
Did Plato really believe this to be an ideal form of governance? Or was it a narrative device? A conceit designed to provoke thought – in today's parlance... to trigger?
Plato identifies various forms of government: aristocracy, oligarchy, democracy and tyranny. Familiar terms to us today, but Plato uses them slightly differently, attaching different values to them. Tyranny, of course, being the worst, then, as now. But democracy he sees as a form of mob rule, where the majority can hold undue sway over the minority; the free poor can get together and say "there's more of us than there are of the rich – let us pass laws that allow us to seize their wealth."
Plato identifies the drive for money and power as the key to understanding the motivation of tyrants. Appetite – lust for power, for glory, for wealth – is why rulers slip away from idealised forms of government towards more corrupt polities. You only need to look at America and Russia to see how true Plato's insights remains some two and half millennia on.
At the heart of politics sits personality and human behaviour. Not ideology. A fucked-up mind within an untiring, driven body, obsessively seeking power, wealth and in some cases adulation, turning power into wealth and wealth into more power – this is Plato's tyrant. We see this so clearly today. Ideology is merely a means to the end rather than being an end in itself.
Plato's Republic serves as a timeless warning to societies to watch out for those who seek to rule over us. Plato argues that a decent and stable society can exist only when the qualities of justice, truth and goodness govern both the individual and the state. He commends rule by philosophically educated guardians who subordinate their private interest to the common good.
This ideal filtered through into the British Civil Service (after the Northcote-Trevelyan report of 1854.
Its full title (this, my new learning), was: Report on the Organisation of the Permanent Civil Service, Together with a Letter from the Rev. B. Jowett. Yes, that Benjamin Jowett of Balliol College, Oxford, who would go on to translate Plato's The Republic.
The result would be a close real-world approximation to a Platonic administrative elite, though moderated by parliamentary democracy. Plato set out that rulers should not seek wealth, that rule should belong to the educated and morally disciplined, and that within the ruling class, appetite must be subordinated to the common good. The Victorian reformers believed that public office should not be a source of private wealth or patronage. Entry into the Civil Service should be by ability, not connections, and an ethos of integrity, duty and competence should govern, not avarice or party interest.
Plato's observations about tyrants' appetites squares with modern warnings about the 'dark triad' of narcissism, psychopathy and Machiavellianism. Rising politicians who display these traits (especially if they are capable of masking them!) need weeding out as they gain power, before their innate characteristics – indeed their personality disorders – can turn into tyrants.
In my next post, I shall turn to what Plato had to say about God, the soul and the afterlife.
This time four years ago:
The speed of life
This time five years ago:
Does it all come right in the end?
Heavenly Jeziorki
This time 12 years ago:
Why are all the shops shut today?
This time 13 years ago:
Jeziorki at its most beautiful
This time 15 years ago:
Useful and useless in my wallet
This time 16 years ago:
In search of the dream klimat - remote viewing made real
This time 17 years ago:
Zakopane to Kraków in 3hrs 45min
[Less than two hours today.]





