Kallipolis for Plato is both a concept and a needed reality lying behind appearances until cave dwellers do not come out into open skies. His Ideal State is completely devoid of corruption, lethargy, inefficiency untruth, ignorance and greed for wealth. Such an ideal utopia has yet not seen the light of day. Does it mean that it cannot be put to practice? Until it is tried at least for once, how can we express doubt about its inherent mundane nature? As regards Karl Popper and his Open Societies and its Enemies, R.
B. Levinson has amply shown the too far fetched and quite illogical nature of the argument of his teacher about Plato’ s Ideal State. It is not advisable to enter into ‘ Popperian’ polemics to prove the excellence of justice in Plato’ s Republic. Kallipolis, whether put to practice or not, is better than most of other societies in Plato’ s Republic. Since ‘ justice’ is its main concern, Plato has very clearly proven the true nature not only of justice but also of an Ideal and a challenge about which statesmen still fear to try. What is most significant in Plato’ s Republic is its utmost strength on knowledge and virtue.
These are, systemically, in-built once developed in a given direction. Only those who can ‘ see’ will govern as they are not akin to succumb to pressures of corruption and other unbridled pursuits attached to corridors of power. Plato’ s is a wise ideal state, indeed. Only from this wise nature of Kallipolis in his Republic arises yet another possibility. Duly trained Guardians are to protect this Platonic city from invaders and wrong doers.
These soldiers are like watchdogs and faithful to the dictates of philosopher kings and justice. Philosopher kings are the ones who can see the reality, knowledge, truth and justice. They are those who ‘ know’ . The education system and communism of wives and children helps prevent philosopher kings form indulging in any act of digression away from justice. Philosopher kings have come out like shining pieces of gold from the test of fire. Plato starts from state as an institution and moves to individual in his quest for justice. He considers division of labour and reciprocal needs.
In this effort, he even discusses various other forms of government such as democracy, totalitarianism and aristocracy etc.
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