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Individual and Civic Virtue in the Republic

Individual and Civic Virtue in the Republic 107 Individual and Civic Virtue in the Republic J. B. SKEMP r. R. G. Mulganl has challenged contentions made by Professor Demos2 and myself3, and has sought to re-assert what he regards as the traditional interpretation - namely that wisdom, and therefore complete virtue, belong only to the rulers in Plato's community. Mr. Mulgan accepts that all its members have tripartite souls, but contends that two parts (intellectual and spirited) in the general body of citizens and one part (intellectual) in the auxiliaries operate only in 'idiotic' matters and have no political effect. This is for him the necessary implication of 428e (where all technological skills are separated from guardianship in a way that does not remind one of the historical Socrates) and of 429b, when both passages are taken together with 431e, 432a, where Plato contrasts with the civic effects of wisdom and spirit limited to particular the universal civic effect of self-control which is exercised politically by all citizens, 8LC'c 7toca?:;)v 7tOCpZl,o¡.LÉv1) But does this really mean, as Mulgan says, that the guardians are necessarily morally superior to the rest? I do not think so, in spite of the presence of xeipov6q xai at 432a tin. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Phronesis Brill

Individual and Civic Virtue in the Republic

Phronesis , Volume 14 (2): 107 – Jan 1, 1969

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Publisher
Brill
Copyright
© 1969 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0031-8868
eISSN
1568-5284
DOI
10.1163/156852869X00073
Publisher site
See Article on Publisher Site

Abstract

107 Individual and Civic Virtue in the Republic J. B. SKEMP r. R. G. Mulganl has challenged contentions made by Professor Demos2 and myself3, and has sought to re-assert what he regards as the traditional interpretation - namely that wisdom, and therefore complete virtue, belong only to the rulers in Plato's community. Mr. Mulgan accepts that all its members have tripartite souls, but contends that two parts (intellectual and spirited) in the general body of citizens and one part (intellectual) in the auxiliaries operate only in 'idiotic' matters and have no political effect. This is for him the necessary implication of 428e (where all technological skills are separated from guardianship in a way that does not remind one of the historical Socrates) and of 429b, when both passages are taken together with 431e, 432a, where Plato contrasts with the civic effects of wisdom and spirit limited to particular the universal civic effect of self-control which is exercised politically by all citizens, 8LC'c 7toca?:;)v 7tOCpZl,o¡.LÉv1) But does this really mean, as Mulgan says, that the guardians are necessarily morally superior to the rest? I do not think so, in spite of the presence of xeipov6q xai at 432a tin.

Journal

PhronesisBrill

Published: Jan 1, 1969

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