Ancient Greece, specifically Athens, is the birthplace of
democracy. Athenians pride themselves on establishing a true, direct democracy.
Citizens (defined as land holding males born of Athenian mothers) were able to
vote in an assembly where they represented their polis or communities.[1]
These male individuals were the elite of Athens, the aristocracy who were not
toiling away day after day to survive. The elite citizenship of Athens was
motivated by power, greed, and prestige. Plato was a member of the Athenian
elite, born “of ancient and noble lineage.”[2]
However, Plato decided to become a philosopher instead of following his lineage
into politics.
Plato
believed that the pursuit of knowledge was a more noble cause than chasing
political glory and power. His belief that money and power dictated public policy
is the reason why he was so critical of democracy. He believed that democracy
enabled the elite citizenship to do things that were not virtuous and unjust.
Through this belief, and his pursuit for higher knowledge, Plato laid out his
philosopher king hierarchy as an ideal city. Plato’s ideal city is a utopian
idea that would eliminate greed and the pursuit of power among the ruling
class. Plato’s philosopher king hierarchy is an ideal way to run a society, not
only in ancient Greece but today as well, as it encourages the pursuit of
knowledge and education as a governing body.
Plato’s
writings give readers an idea of why he felt that democracy was not a viable option
from a philosophical stand point. Plato believed that a person’s soul contained
three parts or three desires. The first part was the desire for personal gain
and self interest. People in this state were interested in self desire or self
interested gain. In Political Questions
Larry Arnhart states, “We all begin at the preconventional level where our only
concern is our own selfish pleasures and pain. If we help others, it is only
because they have promised to help us in return.”[3]
Plato’s idea was to place people in this phase into the producing class because
their main desire was monetary gain and would therefore be able to run a business
that would be successful so they could gain what they wanted therefore pursuing
the “good life.”
The
second stage is the public honor desire. People who were in this phase were
concerned about enacting laws and rules that would govern the society. Arnhart
says, “at this point we see ourselves not just as isolated individuals, but as
members of society. We want to be approved by others and we obey authority
because it preserves social order.”[4]
Their needs were placed below the needs of the city and therefore were more
admirable then those of the desire phase. This group, known as auxiliaries,
would be in control of enforcing laws and regulations because their desire was
honor rather than monetary gain.
The
third stage was a life of reason and this stage is where Plato classified philosophers
in his hierarchy. Arnhart states, “…they took to universal moral principles
that go beyond the authority of a particular group or society.”[5]
Due to the pursuit of knowledge, philosophers would be disinterested in
monetary gain or power therefore philosophers would make great rulers because
they were looking for absolute truth and metaphysical knowledge. Plato believed
that this pursuit placed philosophers above anyone who valued common sense or
scientific knowledge.
Addressing
these three phases makes Plato an elitist thinker. Arnhart states, “Many would
also regard this Platonic teaching as unduly elitist and antidemocratic and
therefore contrary to modern liberal democracy.”[6]
Arnhart believes that Plato’s antidemocratic teachings are difficult for some
to grasp, however they do offer a great suggestion in appointing knowledgeable
and educated citizens in leadership positions. Ogochukwu Okpala describes it as
“a system designed to optimize the happiness of its citizens.”[7]
The philosophers would rule while the auxiliaries would assist and police the
producing class.[8]
Plato’s view of democracy is critical because he saw the
government as corruptible and greedy. In S. Sara Monoson’s book, Plato’s Democratic Entanglements, she
says, “Plato’s writings unquestionably urge readers to adopt a highly skeptical
attitude toward democracy.”[9]
Plato was urging readers to understand that democracy has its problems just as
other forms of government do. Monoson continues “They [Plato’s writings]
counsel us to look beyond the powerful allure of democracy, that is, to be
constantly on guard lest we become attached to democracy.”[10]
Plato knew that democracy was a great form of government but by having people
who were not knowledgeable about the issues would cause problems for the state
and its citizens by not offering the most qualified candidate to make and
enforce laws.
Plato
suggests that democracy is not best for the state because it does not bring
knowledge to the forefront, but rather, the most popular politician or best
speaker. In this ideology the state is not being governed by the most qualified
but by the person with the best image. Plato has a right to be disappointed
with Athenian democracy because Socrates was put to death by a function of that
governing body.[11]
In Plato’s eyes democracy is not a healthy government because the leadership is
not seeking knowledge. The rulers of the city-state are seeking wealth and
prestige and not placing the needs of the community above their own. Ogochukwu
Okpala offers the perfect synopsis of Plato’s ideology in his writing titled
“Plato’s Republic vs. Democracy” when he says, “When authorities are left
unchallenged, their characters appear to be altered, inverting their true
selves with alter egos incapable of putting the welfare of others before their
own.”[12]
Plato
believed that philosophers would make the best rulers for a society because
they would be able to put aside worldly desires since their main goal was to
obtain knowledge. Okpala states in his article on Plato and Democracy that
“Plato believed that the philosopher king was incorruptible since his only
desire was knowledge.”[13]
Plato understood that Athenian politicians were looking for power and money,
not what was best for the city state. For this reason Plato thought it would be
best to have an “incorruptible” philosopher ruler that would be trying to
obtain metaphysical knowledge. Monoson suggest this same argument when she
states, “Plato submits that the philosopher is the most vigilant and effective
subduer of menacing tyrants (in the soul and the city), a liberator from civic
ills and founder of a just regime, a model civic benefactor, and one whose
erotic attachments (to philosophy and truth) prove the salvation of the city.”[14]
Gerald
Mara states, “Democratic governance cannot be guaranteed through an
artificially closed political sociology.”[15]
Mara thinks that Plato’s ideology of setting up a new political system cannot
work when it is set up artificially like Plato was suggesting. However, Plato’s
idea of a governing body of philosopher rulers seems like it could be the best
idea in this day in age when so much emphasis is placed on a politician’s image
and rhetoric rather than his leadership or stance on the issues. Larry Arnhart
agrees with Mara when he states, “It seems that the possibility for a few
people to live like Socrates depends on the stable political order secured by
the very opinions that he questions.”[16]
The idea that democracy gave Socrates the very freedom to become a philosopher
is absolutely true however Plato’s utopian society would still give citizens
the opportunity to seek the “good life” and the possibility that a few would
still become philosopher kings with education and knowledge.
Plato
also thought that the average citizen was not knowledgeable about the issues or
a particular political cause to make a judgment on it. A citizen would use his
subjective experience and common sense to form an opinion and then vote using
that opinion. In discussing Plato’s vision of democracy and the average
citizen, Okpala says, “The average individual may not have the wisdom to be
involved in the appointment of a leader. Those individuals that Plato described
as ‘guardians’ are the only ones with the knowledge, wisdom and virtue to run a
just city.”[17]
Plato is right in his criticism of democracy and the average individual. The
average citizen uses emotion and heresy instead of objective moral knowledge
when making a judgment in the best case. In the worst case the individual is
not active, nor cares about the politics of his community. Monoson tells his
readers, “Plato suggested that to be a true political player is to care for the
well-being of the Athenians.”[18]
Therefore democracy is then governed by the masses but the masses do not have
the education or the selfless pursuit to direct the affairs of that community.
Plato
offers a valid criticism of democracy by suggesting that political figures as
well as citizens are not working for the betterment of their communities,
city-states, or countries. Okpala states that Plato’s vision requires a high
moral standard for citizens and politicians alike and it may be asking too much
of human beings.[19]
This view seems to give citizens a way out of their moral and political
obligations which is how Plato envisioned it as well. To be involved in the
city-state was an obligation and if a citizen was not going to be involved it
was better for that person to chase the idea of the “good life” and leave the
politics to those that had a higher moral standard and more education. Plato’s
ideology is sound in suggesting that too often those seeking power and gain are
not the right people to lead. In this way Plato’s criticism is still valid and
compelling today.
Bibliography
Arnhart, Larry. Political Questions: Political
Philosophy from Plato to Rawls. Long Grove, IL: Waveland Press, Inc.,
2003.
Field, G. C. Plato and his Contemporaries: A
Study in Fourth-Century Life and Thought. London: Butler & Tanner
Ltd, 1967.
Mara, Gerald M. The Civic Conversations of
Thucydides and Plato: Classical Political Philosophy and the Limits of
Democracy. Albany: State University of New York Press, 2008.
Mara, Gerald M.
"Thucydides and Plato on Democracy and Trust." The Journal of
Politics, 2001: 820-845.
Michels, Steven.
"Democracy in Plato's Laws." Journal of Social Philosophy,
2004: 517-528.
Monoson, S. Sara. Plato's Democratic
Entanglements: Athenian Ploitics and the Practice of Philosophy.
Princeton: Princeton University Press, 2000.
Okpala, Ogochukwu. "Plato's Republic vs.
Democracy." Neuman Business Review 4, vol 1 (2009): 49-59. Accessed February 19, 2012. http://www.neumann.edu/academics/divisions/business/journal/review09/okpala.pdf.
Saunders, Trevor J. "Plato's Later Political
Thought." In The Cambridge Companion to Plato, by Richard Kraut,
464-492. New York: Cambridge University Press, 1993.
[1]
[1]
G. C. Field, Plato and his
Contemporaries: A Study in Fourth-Century Life and Thought. (London: Butler
& Tanner Ltd., 1967), 5.
[2]
Field, Plato and his Contemporaries,
5.
[3]
Larry Arnhart, Political Questions:
Political Philosophy from Plato to Rawls. (Long Grove, IL: Waveland Press,
Inc. 2003), 33.
[4]
Arnhart, Political Questions, 33.
[5]
Arnhart, Political Questions, 33.
[6]
Arnhart, Political Questions, 32-33.
[7]
Ogochukwu Okpala, “Plato’s Republic vs. Democracy” Neumann Business Review 4,
vol. 1 (2009): 55 accessed February 19, 2012, http://www.neumann.edu/academics/divisions/business/journal/review09/okpala.pdf.
[8]
Okpala, “Plato’s Republic vs. Democracy,” 55.
[9]
S. Sara Monoson, Plato’s Democratic
Entanglements: Athenian Politics and the Practice of Philosophy.
(Princeton: Princeton University Press, 2000), 113.
[10]
Monoson, Plato’s Democratic Entanglements,
113.
[11]
Fields, Plato and his Contemporaries,
10.
[12]
Okpala, “Plato’s Republic vs. Democracy,” 50.
[13]
Okpala, “Plato’s Republic vs. Democracy,” 50.
[14]
Monoson, Plato’s Democratic Entanglements,
113.
[15]
Gerald M. Mara, The Civic Conversation of
Thucydides and Plato: Classical Political Philosophy and the Limits of
Democracy. (Albany: State University Press of New York, 2008), 236.
[16]
Arnhart, Political Questions, 29-30.
[17]
Okpala, “Plato’s Republic vs. Democracy,”54.
[18]
Monoson, Plato’s Democratic Entanglements,
118.
[19]
Okpala, “Plato’s Republic vs. Democracy,” 55.
