Customer Reviews

Republic (Oxford World's Classics)

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I've been using the Oxford World's Classics edition of Republic for three years now to teach freshmen, and Waterfield's translation and endnotes are great. His choice to render dikaiosyne as "morality" rather than "justice" allows a range of discussion with American students that travels outside the courtroom and into the purpose of life and what translation means, and his crankiness in the endnotes (he talks about Plato as an old lover talks about his beloved) allows some great lessons about editorial practices and what's involved in the production of a scholarly edition.

Perhaps more important to my students than anything, this edition of Plato is right at ten bucks, a steal compared to their other textbooks and an invitation to mark up, use, and abuse the margins. I'm sitting at my desk, my battered copy of the 1998 printing sitting next to my keyboard, and I'm thinking that perhaps this fall I'll pick up a copy of this blue-sky beauty.

Among all the translators of Plato's Republic who claim that their translations are intended to be readable, Robin Waterfield seems to be the only one to have truly fulfilled the pledge. His translation has demonstrated a simple belief that Plato meant for his Greek to be as readable and fluent as in an everyday conversation and that is exactly what Mr. Waterfield is doing with his modern English --- without assuming that there is a built-in difficulty in all the classic literatures. Because, he believes, "reading Plato should be easy; understanding Plato can be difficult." A rare combination of the knowledge of classic philosophy and the writing of children's fiction to his credit must have contributed to the admirable achievement of clarity and directness.

In addition to readability, Waterfield has also made a unique contribution by abandoning the traditional "ten books" design (which was not made by Plato himself anyway) and regrouped them into "fourteen chapters" following the natural flow of the internal arguments in the texts. It is therefore only too logical for him to give each of his fourteen chapters a title and a brief introduction, not only for convenience but also to provide an overall scope of the book, which is in fact the longest and most complicated of all Plato's dialogues. Of course, he has no need to give up the standard means of reference to passages in Plato and the reader still feels quite at home with the conventional setting started as early as in 1578. To an avid reader, this new translation in Oxford World's Classics is an invaluable addition to his existing collection, large or small.

One more point deserves our special admiration. While most translators think Republic is about justice in the sense of politics more or less, Waterfield alone chooses morality for the Greek word dikaiosone, which refers to something larger than justice and that "encompasses all the various virtues and is almost synonymous with virtue in general" (Aristotle Ethics). This intrinsic quality of justice does not, however, show up to give him support until in the last two Books (IX and X), or Chapters 12-14 in our case, where the issues of happiness, or unhappiness, and immortality of the soul are brought up. At this point Waterfield needs waste no time to prove that the book title Republic is rather inadequate, if not a misnomer, for being taken directly from the Greek word politeia, which means the public life of a community and has little or no apparent relationship to the idea of republicanism as we understand it today.

I never understood the Republic until I read this translation....there are great notes that go with the text, and the result is you really learn something.

I read Plato's Republic for a graduate philosophy class. I paid close attention to Plato's thesis of courage in his Republic, which I expound below. I found G. M. A. Grubb's translation to be the best of several I read.

Plato's project in the Republic is to form the "perfect" society. "Reason allows us to live for something." Through reason we set goals and organize our lives around achieving goals. Plato argues that the government's duty to citizens is to provide justice, and educate citizens both men and women. The state's social structure stood for justice and was divided into three groups. Rulers- those trained to use reason and posses wisdom. Guardians/ Soldiers have courage/spirit. Artisans have moderation of appetites. Plato's ideal ruler, the "Philosopher King," should be 50 years old with 15 years of government experience and should have studied science and philosophy. The ruler must show a mastery of Arete = excellence vs. akrasia= weakening of will, or no self-control. The ruler should think logically not emotionally. In the Republic to insure excellent people Plato advocated selective breeding of excellent unmarried people who lived in communes, who did not own property.

Plato describes five types of government in the Republic:

1. Aristocracy- Plato considered this the best form of government; aristocracy embodies wisdom of the philosopher king.
2. Timocracy- military government embodies virtues of honor and courage.
3. Oligarchy- rule by a rich elite, their vice is greed, the rich get richer, the poor get poorer.
4. Democracy- mob rule, and chaos, it represents akrasia people are slaves of their desires and have little self-control.
5. Tyranny- this is the worst form of government. The vice is selfishness, one power crazed person in control.

Plato's purpose in the Republic is not to perfect the character of people as an end but only as a means to an end. Plato's aim has a definite effect on his definition of courage. I find this is especially the case when exploring his ideas on how to educate the Guardians of the city to act courageously. Plato's goal is to match a person's character disposition to a job they are naturally inclined to perform in the city. Once he [Plato] has introduced the city in 369 b-d, he immediately advances the thesis, which is to dominate the rest of the Republic, that the needs of its inhabitants can best be met if each person in it performs that single task, and that single task alone, for which he is naturally suited.

With this view of human nature in mind, in Plato's model society, he divides the citizens into three classes. Rulers from whom the "philosopher king," will be selected, Guardians who are soldiers to protect the state, and the rest of the citizens classified as Artisans This division of citizens precipitates a discussion by Plato on the four virtues that these citizens will bring to the state. In the history of philosophy this becomes known as the "four cardinal virtues"; wisdom, courage, moderation, and justice. With this introduction of courage as a virtue, Plato takes another crack at defining courage. What is also important to observe is that he introduces a new element, that of education, in his definition of courage that was absent from his early dialogue Laches.

Plato espouses the idea in the Republic that the Guardians need to possess certain natural qualities; such as strength, speed, and courage. It seems odd that Plato classifies courage as a natural quality possessed by certain people. This automatically presupposes that not all people can practice the virtue of courage. Plato's successor Aristotle, will argue against this notion in his EN. In addition, Plato argues that in order for people to be courageous they must also have an aggressive thumos [passion], which makes both people and animals fearless and determined. Plato fears that the Guardians could be susceptible to using their passion of aggressiveness against there own people. Therefore, he counsels that the Guardians who naturally possess aggressiveness have to also naturally possess the opposite characteristic of gentleness as well, so that their aggressiveness will only be used against the enemy and not their own citizenry.

This dialogue is significant in that it helps to flesh out Plato's notion of what ultimately makes a person courageous. First, Plato argues that the goal of education, which he compares to a sheepdog, is to watch over the Guardians; thus, with the proper education he believes the proper balance between exciting their aggressiveness and subduing it in the Guardians can be achieved. Second, Plato believes that if aggressiveness is properly excited by physical training, then the Guardian will be courageous. If overly excited they will be like a wild beast devoid of grace and will become ignorant. Finally, Plato argues in his education section of the Republic, that to counter the possibility of a Guardian developing an over excited passion of aggressiveness, it is necessary to teach the Guardians literature and music during the same time they undergo physical training.

Thus, Plato hopes this balanced approach to educating the Guardians will then lead to courage being a controlled and calm act of endurance in battle, instead of a foolhardy lust for blood letting and an emotional reaction to war. Not only does Plato spend a significant amount of time advocating for the tools necessary to subdue the passions of the Guardians in book three of the Republic, but another important point in Plato's philosophy to consider is that since he believes that a Guardian's aggressiveness is influenced by literature he is very concerned by what type of literature is taught to them as well. Plato is very concerned that the archetypical heroic warrior Achilles, as depicted in Homer's epic poem the Iliad along with those depicted in Greek tragedies performed on stage, are bad examples for the Guardians to emulate. Consequently, Plato advises that heroes of Greek literature should be depicted as thoughtfully courageous and in control of their anger and physically resilient warriors. Thus, Plato seems to be using the term andreia [courage] to cover (at the least) both courage proper, which can only exist in some kind of unity with the other virtues, and raw mettle or aggressiveness, which can exist in conjunction with various vices. Plato in book four of the Republic does move on from his study of thumos as the prime motivating force to act courageously, to actually defining the virtue of courage. Plato defines courage as a person's ability to subdue their aggressiveness by the orders of their reason in regards to what they should be fearful of regardless of their own feelings of pain or pleasure. Plato's expounded definition of the virtue of courage is that a courageous act is an amalgamation of a person's natural passion of aggressiveness and properly educated rational beliefs over what is worthy regarding the possibility of losing their life or limb over.

The translator Robert Waterfield says in the introduction that "reading Plato should be easy; understanding Plato can be difficult." The Kindle edition takes care of this fallacy and makes Plato just as hard to read as it can be to understand. The spelling mistakes get the process off to a good start, but what really hurls the Kindle version of Plato's Republic back into the Ivory Tower is the placing of ciphers in the main text. The ciphers (325, 526, etc, etc) are usually found in the margins to help locate specific sections across different versions. The Kindle version takes the inspired step of placing the ciphers in the body of the text, chopping it off usually mid-sentence and beginning it again in a new paragraph.

Flow is almost impossible to maintain.

Thanks to the Kindle version, philosophy can cast off Waterfield's hippie ideas of accessibility and remain the domain of a select few. Bravo!