Intangible Justice is in the Soul

Intangible justice is the Republic of Plato soul. It is officially divided into ten books, but it can be divided into two different parts. The first part actually covers the fourth from the first which contains a fairly concrete survey of justice. In other words, in this part we will examine the behavior and events of the city and people. Part 2 begins with Volume 5, continues through to the end of the dialogue, dealing with more abstract justice issues in the soul.

For Plato, justice is part of the human virtue and bond that integrates human nature into society. This is the same quality as good quality and social. Justice is the order and responsibility of the soul, and health is the soul as it is in the body. Plato said that justice is not just power, but the power of harmony. Justice is not a power of strong but an overall effective harmony. All moral concepts are developed mainly on the benefits of all people and the interests of society.

This applies to the justice of the city, justice and soul. The soul has the idea of ​​"functions that can do anything else", the unique function of the soul is life. There are three parts in the soul. Therefore, when all parts are performing their normal function, a good life will be like this. This requires knowledge and application constraints and countermeasures. This has led Plato to recognize the main virtue: the soul needs to acquire these virtues in order to achieve happiness and inner harmony.

Therefore, personal justice is the inner order of the soul in various parts. Socrates actually believes that all parts of the soul are their own work, righteousness is created like a healthy body, and that the organs work properly. Next, fraud is the opposite, that is, the state of internal discord. It is obvious at this point that justice must be the greatest benefit - it is desirable for its own interests and the benefits it can produce.

Socrates summarizes Volume 4 by asserting that justice is equal to the soul's health: the soul of justice is the soul and that part is properly arranged, so it is a healthy soul. On the contrary, the unfair soul is an unhealthy soul. Given this fact, at least it can be doubted that it is fair. After all, we admit that health itself is desirable, so it is also desirable if justice is the health of the soul. Plato thinks he is not ready to support the value of justice. He postponed clear evidence before Volume 9.