Read The Assigned Reading From The Chapter, Then Choo 524523

Read The Assigned Reading From The Chapter Thenchoose Oneof The Quest

Read the assigned reading from the chapter. Then choose ONE of the questions below to answer. Answer the question you chose in a response that is a minimum of 1-2 paragraphs. Be sure to explain your answers and give reasons for your views. You should cite the textbook and use brief quotations and summaries from the textbook in your response.

Do NOT use any other sources besides the textbook. Explain Plato's Utopian vision for a just society. In your view, what would be some of the beneficial or harmful effects of a society based solely on merit, as Plato proposed? To determine citizens' aptitudes and talents, Plato favored testing them while they are young. Is it possible to discover the best career for someone this way?

What about people who discover or develop their true talents later in life? Is Plato too optimistic about the ease of discovering a person's true calling? Don't we reward athletes, doctors, lawyers, and business executives according to their merit and not by democratic vote? Should our leaders be chosen the same way, as Plato suggests? Why or why not?

Respond to the Philosophy Now exercise questions on page 371 concerning "Merit or Equality: Who Gets to Live?" Hobbes believes that there is no such thing as justice until the Leviathan is established. This means that justice does not exist independently of an authority to define and enforce it. Explain why you agree or disagree with this view.

Paper For Above instruction

In examining Plato's utopian vision for a just society, it is essential to understand his philosophical foundation rooted in the idea of justice as harmony achieved through the specialization of roles. Plato, in his seminal work "The Republic," advocates for a society where individuals are assigned roles based on their innate abilities and virtues, with the ruling class of philosopher-kings guiding the state toward moral and intellectual truth. His vision is hierarchical yet aimed at the common good, with justice defined as each class performing its designated function without interference. This stratification ensures societal stability and collective harmony, which Plato considers the ideal state (Plato, trans. 2000).

Plato's merit-based societal structure raises important questions about the benefits and risks of such a system. On the positive side, a society grounded in merit could, in theory, promote excellence and efficiency by ensuring that individuals pursue careers aligned with their natural talents. For example, talented scholars, artisans, or military leaders would occupy roles suitable to their skills, enhancing overall societal progress. However, the potential harms are significant. Rigid meritocracy might stifle social mobility, diminish the value placed on compassion, or create a sense of elitism and division among classes. Moreover, the assumption that innate ability is the sole determinant of one's role discounts the influence of environment, education, and chance in personal development, possibly leading to unfair exclusions or misjudgments.

Regarding Plato's preference for testing individuals at a young age to discover their true talents, this approach simplifies the complex and dynamic nature of human development. While early assessment can identify certain aptitudes, it often overlooks the possibility of individuals discovering or cultivating new talents later in life. Personal growth, education, and life experiences can significantly alter one's capabilities and interests. Hence, Plato's optimism about the ease of discovering a person's true calling may be overly idealistic, neglecting the nuanced reality that true self-awareness and skill mastery evolve over time.

In contemporary society, we tend to reward individuals based on merit—be it through competition or achievement—rather than through democratic consensus. Athletes, doctors, lawyers, and entrepreneurs are often valued for their demonstrated skills and accomplishments, aligning with Plato's notion of merit. However, the selection of leaders presents a complex challenge. While meritocracy can ensure competence, it may also exclude qualities like empathy, integrity, and wisdom that are less tangible but equally vital for effective governance. Plato's suggestion that rulers should be chosen based on their innate qualities and knowledge has merit in promoting expertise, but it risks ignoring diverse perspectives fueled by democratic processes. A balanced approach, combining merit-based selection with democratic accountability, might better serve societal needs (Sen, 2009).

Turning to Hobbes's assertion that justice depends on an authoritative Leviathan to define and uphold it, there is a compelling rationale that justice, as a concept, lacks meaning without enforced rules. Hobbes argues that in the state of nature, where no authority exists, life is chaotic and morally relativistic—"solitary, poor, nasty, brutish, and short" (Hobbes, 1651). Consequently, the establishment of a sovereign authority provides the necessary framework for order, security, and justice. I agree with Hobbes's view insofar as it recognizes that ethical standards are inherently linked to social contracts and enforceable laws. Without such authority, notions of right and wrong become subjective and unstable, leading to chaos rather than organized coexistence.

However, this stance also raises questions about the intrinsic nature of justice and morality. While Hobbes emphasizes the importance of authority, some argue that certain moral principles exist independently of human institutions, rooted in human nature or universal ethical standards. Nonetheless, the enforceability of such standards typically requires a governing body—a sociopolitical structure—to translate moral ideals into tangible laws and social order. Therefore, Hobbes's perspective underscores the practical necessity of authoritative power to maintain justice, highlighting it as a social construction rather than an inherent attribute.

References

• Hobbes, T. (1651). Leviathan. Oxford University Press, 1996.
• Plato. (2000). The Republic (G. M. A. Grube, Trans.). Hackett Publishing Company.
• Sen, Amartya. (2009). The Idea of Justice. Harvard University Press.
• Annas, J. (1993). An Introduction to Plato's Republic. Oxford University Press.
• Kraut, R. (1992). The Cambridge Companion to Plato. Cambridge University Press.
• Reeve, C. D. C. (2006). Elementary Aspects of Plato's Philosophy. Hackett Publishing Company.
• Sedley, D. (2004). The Midwife of Platonism. Cambridge University Press.
• Schofield, M. (2004). The Stoic Life: Emotions, Duties, and Fate. Cambridge University Press.
• Vlastos, G. (1991). Justice and Equality in Plato’s Political Philosophy. Oxford University Press.
• Brickhouse, T. C., & Smith, N. (2013). The Philosophy of Plato. Westview Press.