Short paper for the Republican

【前文】

电脑又没内存了……虽然很垃圾也没有学术水平也没看懂苏格拉底/柏拉图到底在说什么，还是要发上来

如果很多年以后LOFTER还在，上来一看，哇，当年的自己写的东西这么菜……也挺好的。

本来说三页纸，“short paper”，把我吓得魂不附体……写出来一看，其实才七百词……但这可是我见过的最让人秃头的七百词了。

估计刚过去以后肯定还会把理想国的摘抄扔上来的，可能那时候我的水平也足够写点正经八百的读后感了吧。

【中文版】（间或夹杂英文）

在卷一种色拉叙马霍斯认为统治者不是为了被统治者的利益进行统治的。在卷2-4中勾勒的对护卫和统治者进行的教育是如何鼓励他们为了统治而统治的？

在卷一中色拉叙马霍斯与柏拉图就“什么是正义”进行了辩论。前者认为“正义是强者的利益”，并且进一步提出，统治者是为了自己的利益而统治的，他并不会顾及臣民的利益，臣民有义务服从统治者制定的法律，因为违反法律即为不义（338E-339A）。

那么，什么是“rule for the sake of the ruled”？在第四卷中，苏格拉底明确指出了城邦的利益所在：我们建立这个国家的目标并不是为了某一个阶级的单独突出的幸福，而是为了全体公民的最大幸福（420C）。城内/国内人民的各司其职能够使得国家获得良好的秩序和幸福（421B）。

在卷二到卷四苏格拉底在通过“method of large letter”向格劳孔和阿得曼托斯解释“正义”的过程中勾勒了一个理想城邦的图景，and depict the education of guardians in this part,which also indicates that the guardians (both of the guardian proper and auxiliary guardian) should rule for the sake of the ruled.

在第二卷开始构建的城邦里，苏格拉底为了实现公民的利益最大化，要求每个人都专精于expertise in属于自己的某一份职责，“我们选拔其他的人，按其天赋安排职业，弃其所短，用其所长，让他们集中毕生精力专搞一门，精益求精，不失时机。（374C）”在这样一个各司其职的城邦里，对guardian的教育必然包含了军队打仗的技艺。为了在面对外敌入侵之时保卫城邦人民的生命和所有的一切财产（374A），他们的工作是最重大的，也因此需要比别人更多的空闲、需要最多的知识和最多的训练（374E）。他们要秉性刚烈足以抵御外侮，他们要爱好智慧、培养美德。As a result,it’s easy to see that the responsibility of guardians is to defend the polis from the enemies.由此可见，在这里，guardian接受教育是为了更好地守卫整个国家和国内的人民，并不是出于他们个人的利益考虑。

在卷三中，苏格拉底对education of guardians从音乐和gymnastics两个方面给出了更具体的论述。在音乐、故事方面，护卫者只能模仿与他们专业有正当关系的人物——模仿那些勇敢、节制、虔诚、自由的一类人物以避免受到丑恶的不良影响（395C-D）。他们要有分辨高尚美德与邪恶行为的能力（402C）。在体育方面，他们要接受严格的备战训练（404C）。他们的心灵经过这两种教育达到了温文与勇敢的和谐（411A）。

同时，他们也需要自我克制，远离金钱，杜绝堕落腐化，为全体人民谋幸福而不是为自己谋私利。

他们为了城邦的自由大业放弃了其他的业务。他们除了是有能力有智慧、最善于护卫国家的人以外，还应该是真正关心国家利益的人。为了确保护卫队伍的纯粹性，苏格拉底还提出要对他们”随时进行考察“，看他们能否终身保持这种保卫国家的信念。能经得住考验的，才算是合格的guardians（412D-E）：他们对外警惕着敌人，内部注意朋友，以至朋友不愿，敌人不敢危害城邦。如此，国家的利益才能得到维护，全体公民的最大幸福才有实现的可能。

在第四卷中，苏格拉底说明了给予guardian教育的原因：“我们挑选战士并给以音乐和体操的教育，是要他们最完全地相信并接受我们的法律，使他们的关于可怕事情和另外一些事情的信念都能因为有良好的天性和得到教育培养而牢牢地生根（430A）。”苏格拉底描绘的教育体系力图将guardian培养成最愿意毕生鞠躬尽瘁，为国家利益效劳，而决不愿做任何不利于国家事情的人（412D-E）。

正如前文所言“各司其职是一种美德virtue”一样，按照每个人的天赋给他们分配任务，护卫者、辅助者和城邦里其他的人都尽心尽力做好自己的工作，才能使得整个国家得到和谐的发展，各个阶级得到自然赋予他们的那一份幸福。（421C）当生意人、辅助者和护国者这三种人在国家里各做各的事而不互相干扰时，便有了正义，从而也就使国家成为正义的国家了。（４３４Ｄ）

综上所述，the core of education of guardians是将他们培养成为城邦利益而战的fighter，而不是维护自己利益的ruler。他们学习打仗的技艺、爱好智慧、模仿勇敢自由的人物、接受训练都是为了全体公民的最大幸福，而不是他们个人的利益。

【Eng. Ver.】

In Book One of the Republic Thrasymachus suggests that rulers do not rule for the advantage of the ruled. How does the education (paideia)of the guardians outlined in Books Two through Four encourage them to rule for the sake of the ruled?

In Book One, Socrates and Thrasymachus have a debate on “what is justice”. Thrasymachus suggests that justice is “nothing other than the advantage of the stronger (338c)” and further proposes that each ruling group sets down laws for its own advantage(338e). 

So, what is “rule for the sake of the ruled”? In Book Four, Socrates points out the benefit of the polis: “In founding the city we are not looking to the exceptional happiness of any group among us but, as far as possible, that of the city as a whole.” As far as I see, “rule for the happiness of the whole city” is equal to “rule for the sake of the ruled” mostly.

From Book Two to Four Socrates creates an imagined city while explaining justice to Glaucon and Adeimantus with the method of large letter, and he depicts the education of guardians in this part, which also indicates that the guardians (both of the guardian proper and auxiliary guardian) should “rule for the sake of the ruled”.

In the just polis Socrates begins to build in Book Two, in order to maximize the benefits of the citizens, he requires everyone to be an expert in their own work, “to each one we assigned one thing, the one for which his nature fitted him, at which he was to work throughout his life, exempt from the other tasks, not letting the crucial moments pass, and thus doing a fine job(374c)” , for it is impossible for one man to do many tasks perfectly. In a polis like this, guardians are required to be skilled in the art of war. In order to protect all the wealth and citizens in the polis, the work of the guardians would require more leisure time than the other task as well as greater art and diligence(374e). They must be strong enough to resist invaders, love wisdom and cultivate virtues. They are also formed to be gentle to the members of the polis while be vicious to the enemies. As a result, it is obvious that the responsibility of guardians is to defend the polis from the enemies. Guardians are educated to protect the whole polis and the people, not out of their own advantage.

In Book Three, it is shown that the education of guardians has two components: music and gymnastic. In terms of musical education, guardians are only allowed to intimidate men who are courage, moderate, holy, free and everything of the sort to avoid being influenced by the evil (395c). This kind of education gives guardians the ability to distinguish between virtue and evil. In the aspect of gymnastics, guardians have to receive strict training so that they will not be disturbed by disease. The soul of the guardian thus is moderate and courageous(411A). 

At the same time, the guardians should be self-restraint, stay away from money and corruption, as well as seek happiness for all people instead of seeking self-interest for themselves.

What’s more, guardians must be truly care for the city. To make sure their loyalty to the polis, Socrates even advises that they must be watched at every age to see if they can always do the best for the polis. Only by this way can the polis be safeguarded and can the greatest happiness of all citizens be realized.

In Book Four, Socrates illustrates the core of the guardian education: “They should receive the laws from us in the finest possible way like a dye, so that their opinion about what’s terrible and about everything else would be colorfast because they had gotten the proper nature and rearing (430A).”

To sum up, the aim of education of the guardians is to cultivate them into fighters who will merely fight for the advantages of the whole polis and they will never be willing to do what is not. To some extent, their personal interests are overlapped with the benefit of the polis, but their responsibility is to defend the polis as a whole, which is much bigger than their own advantage that Thrasymachus has suggested.