A Noble Philosopher

" He goes on to recite that to have civic justness in this sense is to identification number according to the modal value the laws have been inculcated into the citizens; the magisterialr virtue would be to beget to a similar agreement through the powers of rationalnessing and functional things out for oneself, in the way a philosopher would.

Socrates makes this most agnize in his allegory of the Cave at the start of playscript VII of The Republic. While this is usually taken as his way of letting his listeners understand that what we normally take for reality is actually mere shadow and appearance, the fact that his shadows also include world macrocosms and justice adds an other level to the deception: not still are humans normally deluded as to what are the shadows of artifacts and other objects but also as to what is the true nature of justice, the dear, splendour and even citizenship. If these shadows are taken to be the laws that are created in order to help citizens to act the way they should, then what Socrates is verbalise is that even our notions of these virtues are based on appearance or else than their reality.

If this is true, then any model of how a citizen should act in order to be a good human being is itself a distorted object because the lawgiver can and ascertain imperfect truths about what it means to be just, noble or good:

Lutz, M.J. " civic Virtue and Socratic Virtue." Polity 29.4 (1997): 565-592.

I believe that the key message being put forward by Machiavelli is that the only real knowledge we have is of appearance or what we mold in front of us. This is a skeptical view of the big businessman to acquire knowledge of what is true or ideal. His use of a political state of affairs in The Prince is simply so that he can make the most obvious matter for his theory, one which no "common-sense" person could ignore. Thus, he takes what he feels to be something that cannot be disputed, the fact that many good rulers have been brought pour down not for doing what was considered wrong but what was considered right (in terms of Aristotle and Plato).

As Machiavelli says in Chapter XV: "[F]or of everything is considered carefully, it will be found that something which looks bid virtue, if followed, would be his ruin; whilst something else, which looks like vice, yet followed brings him security and prosperity."

The meaning here is that any citizen who has been educated in this way which reckon to virtue will ne'er actually come to an understanding of what genuine virtue really is. At the same time, although Socrates never really comes out and says as much, The Republic does contain the dialectical seeds to be used to educate citizens so that they are do aware of true virtue. This comes about through the use of reason for rational argument, thus avoiding the problems encountered by having one law to govern the civic virtue of all citizens. In this way, individual citizens note for themselves what the meaning of virtue is and then act accordingly. But in order to do this citizens must be able to deport out a similar dialectic as Socrates has been conducting. In other words, the attempt to discover what is the ultimate civic virtue and how one goes about achieving it is eventually folded into the search for the ultimate good: the search for true knowledge.

Question 3: In chapter 15 of the P
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