In Plato's Republic He Paints A Very Poor Picture Of Humans

In Plato's Republic he paints a very poor picture of human nature--a nature unable to resist corrupting influences

In Plato's Republic he paints a very poor picture of human nature--a nature unable to resist corrupting influences. He depicts this in his story of Gyges, an ordinary sheep herder who stumbles upon a sunken ship within a pond and within the ship a body and a golden ring. The ring, similar to the ring in Tolkien's Lord of the Rings, has magical powers, but those powers lead the finder, a character named Gollum, to evil ways. In the same way, the sheepherder uses the invisible powers of the ring to kill the ruler of his country and become king himself. Plato has two questions for us concerning this.

He asks first if we had such a ring, could we stay good, or would we succumb to doing things we shouldn't? The second question Plato entertains is more subtle. What if someone uses evil means to become rich and powerful and once he has everything he wants, he pretends to be good, so that others admire him and look up to him for all that he has become. He enhances that image in his later years, when he becomes generous in helping others, but only for show, not because he truly cares about anyone but himself. On the other hand, what if a person is a good person throughout life, and yet to do this, he or she never is able to save much money or gain any power.

So then in hard times, this person is unable to help others because he or she does not have the means to do so. Plato asks, what is the better scenario, to help others after wrongdoing, or to not to help because one is too poor to do so? What is better for us to be? Use the Module Lecture and the Reading this week to explain Plato's view of how self-interest can corrupt our natures such that we might follow in the footsteps of Gyges. Given Plato's negative view of human nature, explain too whether wealth naturally corrupts or whether you believe we can overcome the tendency to hold onto too much wealth to the detriment of others.

Paper For Above instruction

In Plato's Republic, the portrayal of human nature as inherently susceptible to corruption is central to his philosophical perspective on morality, justice, and the human soul. His allegory of Gyges, a shepherd who discovers a magical ring granting invisibility, exemplifies the potential for self-interest, especially when unchecked by moral considerations, to lead individuals toward immoral actions. This allegory raises critical questions about the innate tendencies of humans and whether external factors such as wealth naturally foster corruption.

According to Plato, human nature possesses an intrinsic vulnerability to self-interest, which, in the absence of a well-ordered soul, can easily lead to immoral behavior. The story of Gyges illustrates that with the power of invisibility—representative of unchecked self-interest—individuals may feel free to act unjustly without fear of repercussions. The philosophical underpinning of this allegory aligns with Plato’s tripartite theory of the soul, which consists of rational, spirited, and appetitive elements. A well-balanced soul is guided by rationality and justice, preventing self-interest from overtaking moral virtues. However, Plato argues that when the appetitive and spirited parts dominate, individuals are more prone to corruption, much like Gyges, who succumbs to the temptation of power and wealth.

The question of whether wealth inherently corrupts aligns with Plato’s view that external possessions can distort the soul’s harmony. Wealth, representing material abundance and power, tends to amplify self-interest and pride, potentially leading individuals to prioritize personal gain over justice and communal well-being. This perspective finds support in the observation that many societies have trended toward greed and corruption when wealth becomes accessible. For example, historical instances demonstrate that the accumulation of wealth often correlates with moral decline, as individuals seek to preserve and increase their riches at the expense of others (Plato, Republic, Book II).

Nevertheless, modern philosophical debates suggest that the tendency toward corruption is not deterministic. Many thinkers argue that individuals possess the capacity for virtue and restraint, and that moral development is possible through education, virtue cultivation, and community reinforcement. Aristotle, for instance, emphasized the importance of moral virtue as a habit that can be practiced and developed, implying that humans are not doomed to corruption solely by wealth or self-interest (Aristotle, Nicomachean Ethics). This perspective offers a more optimistic view, asserting that overcoming tendencies toward greed involves deliberate effort and societal support.

Furthermore, Plato’s own philosophy provides a pathway for overcoming such inclinations through the cultivation of the highest part of the soul—the rational element—and adherence to justice. By aligning personal desire with rational understanding of the Good, individuals can resist the corrupting influence of wealth and self-interest. Socratic dialogue and philosophical inquiry aim to elevate the soul above material concerns, fostering a sense of justice and moderation that counteracts greed.

From a contemporary standpoint, the issue of wealth and its corrupting potential remains salient. Capitalism and consumer culture often glorify material success, which can encourage self-interest and greed. Yet, numerous social and political movements demonstrate that societal structures such as education, philanthropy, and regulations can mitigate the corrupting influence of wealth. For example, philanthropic efforts and social enterprises exemplify how wealth can be used for communal benefit rather than individual excess, aligning with Plato’s ideal of justice transcending personal gain.

In conclusion, Plato's depiction of human nature as inherently vulnerable to corruption emphasizes the importance of moral virtues and philosophical education in cultivating a just soul. While wealth can serve as a catalyst for self-interest and moral decline, it is by no means an unavoidable determinant of corruption. Human beings possess the capacity for virtue, and through deliberate effort, societal institutions can foster conditions that prevent the descent into greed and immorality. Ultimately, the narrative of Gyges acts as both a caution and a challenge—to develop an inner moral discipline that resists the temptations of unchecked self-interest and material accumulation.

References

• Aristotle. Nicomachean Ethics. Translated by W. D. Ross, Batoche Books, 1999.
• Plato. Republic. Translated by G. M. A. Grube, Hackett Publishing, 1992.
• Annas, J. (1993). Philosophy and Masculinity. Routledge.
• Brickhouse, T. C., & Smith, N. D. (2010). Practical Wisdom: Socratic Paradoxes and the Virtue of the Good Life. Oxford University Press.
• Kraut, R. (2018). The Stoic Life: Emotions, Duties, and Fate. Oxford University Press.
• Nussbaum, M. C. (1994). "The Therapy of Desire: Theory and Practice in Hellenistic Ethics". Princeton University Press.
• Seneca. (2004). Letters to Lucilius. Translated by Robin Campbell, Penguin Classics.
• Taylor, C. (2006). A Secular Age. The Belknap Press of Harvard University Press.
• Thrasymachus. (2013). "Justice and the City". In Plato: Complete Works, edited by J. M. Cooper, Hackett Publishing.
• Waterfield, R. (2011). Socrates: A Guide for the Perplexed. Continuum.