Socrates on what prompts the change from champion of the people to tyrant
Plato’s description of the change from champion of the people to tyrant, from accepted rule to tyranny, has lost nothing of it’s education value and importance in the over 2000 years since it was written. Could there be a more clear sign of genius than the ability to create what has timeless value? To create timeless knowledge, a philosopher has to reach out to the absolute truth, for only truth does never change, and thus never looses it’s value. That’s what constitutes the main difference between a philosopher and a mere ideologist, the “truths” of the ideologist have constantly to be re-adjusted whenever they come in contact with reality, the unchanging object of knowledge, or whenever time went by and changed the external appearances, the ever changing object of opinion and the ideologist, mere shadows of reality changing with the light.
The Republic by Plato
Persons of the Dialogue:
How then does a protector begin to change into a tyrant? Clearly when he does what the man is said to do in the tale of the Arcadian temple of Lycaean Zeus.
The tale is that he who has tasted the entrails of a single human victim minced up with the entrails of other victims is destined to become a wolf. Did you never hear it?
And the protector of the people is like him; having a mob entirely at his disposal, he is not restrained from shedding the blood of kinsmen; by the favourite method of false accusation he brings them into court and murders them, making the life of man to disappear, and with unholy tongue and lips tasting the blood of his fellow citizen; some he kills and others he banishes, at the same time hinting at the abolition of debts and partition of lands: and after this, what will be his destiny? Must he not either perish at the hands of his enemies, or from being a man become a wolf — that is, a tyrant?
This, I said, is he who begins to make a party against the rich?
After a while he is driven out, but comes back, in spite of his enemies, a tyrant full grown.
That is clear.
And if they are unable to expel him, or to get him condemned to death by a public accusation, they conspire to assassinate him.
Yes, he said, that is their usual way.
Then comes the famous request for a bodyguard, which is the device of all those who have got thus far in their tyrannical career — “Let not the people’s friend,” as they say, “be lost to them.”
The people readily assent; all their fears are for him — they have none for themselves.
And when a man who is wealthy and is also accused of being an enemy of the people sees this, then, my friend, as the oracle said to Croesus,
By pebbly Hermus’ shore he flees and rests not and is not ashamed to be a coward.6
And quite right too, said he, for if he were, he would never be ashamed again.
But if he is caught he dies.
And he, the protector of whom we spoke, is to be seen, not “larding the plain” with his bulk, but himself the overthrower of many, standing up in the chariot of State with the reins in his hand, no longer protector, but tyrant absolute.
No doubt, he said.
And now let us consider the happiness of the man, and also of the State in which a creature like him is generated.
Yes, he said, let us consider that.
At first, in the early days of his power, he is full of smiles, and he salutes every one whom he meets; — he to be called a tyrant, who is making promises in public and also in private! liberating debtors, and distributing land to the people and his followers, and wanting to be so kind and good to every one!
Of course, he said.
But when he has disposed of foreign enemies by conquest or treaty, and there is nothing to fear from them, then he is always stirring up some war or other, in order that the people may require a leader.
To be sure.
Has he not also another object, which is that they may be impoverished by payment of taxes, and thus compelled to devote themselves to their daily wants and therefore less likely to conspire against him?
And if any of them are suspected by him of having notions of freedom, and of resistance to his authority, he will have a good pretext for destroying them by placing them at the mercy of the enemy; and for all these reasons the tyrant must be always getting up a war.
Now he begins to grow unpopular.
A necessary result.
Then some of those who joined in setting him up, and who are in power, speak their minds to him and to one another, and the more courageous of them cast in his teeth what is being done.
Yes, that may be expected.
And the tyrant, if he means to rule, must get rid of them; he cannot stop while he has a friend or an enemy who is good for anything.
And therefore he must look about him and see who is valiant, who is high-minded, who is wise, who is wealthy; happy man, he is the enemy of them all, and must seek occasion against them whether he will or no, until he has made a purgation of the State.
Yes, he said, and a rare purgation.
Yes, I said, not the sort of purgation which the physicians make of the body; for they take away the worse and leave the better part, but he does the reverse.
If he is to rule, I suppose that he cannot help himself.
What a blessed alternative, I said: — to be compelled to dwell only with the many bad, and to be by them hated, or not to live at all!
Yes, that is the alternative.
And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require?
And who are the devoted band, and where will he procure them?
They will flock to him, he said, of their own accord, if lie pays them.
By the dog! I said, here are more drones, of every sort and from every land.
Yes, he said, there are.
But will he not desire to get them on the spot?
How do you mean?
He will rob the citizens of their slaves; he will then set them free and enrol them in his bodyguard.
To be sure, he said; and he will be able to trust them best of all.
What a blessed creature, I said, must this tyrant be; he has put to death the others and has these for his trusted friends.
Yes, he said; they are quite of his sort.
Yes, I said, and these are the new citizens whom he has called into existence, who admire him and are his companions, while the good hate and avoid him.
Verily, then, tragedy is a wise thing and Euripides a great tragedian. Why so?
Why, because he is the author of the pregnant saying,
Tyrants are wise by living with the wise;
and he clearly meant to say that they are the wise whom the tyrant makes his companions.
Yes, he said, and he also praises tyranny as godlike; and many other things of the same kind are said by him and by the other poets.
And therefore, I said, the tragic poets being wise men will forgive us and any others who live after our manner if we do not receive them into our State, because they are the eulogists of tyranny.
Yes, he said, those who have the wit will doubtless forgive us.
But they will continue to go to other cities and attract mobs, and hire voices fair and loud and persuasive, and draw the cities over to tyrannies and democracies.
Moreover, they are paid for this and receive honour — the greatest honour, as might be expected, from tyrants, and the next greatest from democracies; but the higher they ascend our constitution hill, the more their reputation fails, and seems unable from shortness of breath to proceed further.
But we are wandering from the subject: Let us therefore return and enquire how the tyrant will maintain that fair and numerous and various and ever-changing army of his.
If, he said, there are sacred treasures in the city, he will confiscate and spend them; and in so far as the fortunes of attainted persons may suffice, he will be able to diminish the taxes which he would otherwise have to impose upon the people.
And when these fail?
Why, clearly, he said, then he and his boon companions, whether male or female, will be maintained out of his father’s estate.
You mean to say that the people, from whom he has derived his being, will maintain him and his companions?
Yes, he said; they cannot help themselves.
But what if the people fly into a passion, and aver that a grown-up son ought not to be supported by his father, but that the father should be supported by the son? The father did not bring him into being, or settle him in life, in order that when his son became a man he should himself be the servant of his own servants and should support him and his rabble of slaves and companions; but that his son should protect him, and that by his help he might be emancipated from the government of the rich and aristocratic, as they are termed. And so he bids him and his companions depart, just as any other father might drive out of the house a riotous son and his undesirable associates.
By heaven, he said, then the parent will discover what a monster he has been fostering in his bosom; and, when he wants to drive him out, he will find that he is weak and his son strong.
Why, you do not mean to say that the tyrant will use violence? What! beat his father if he opposes him?
Yes, he will, having first disarmed him.
Then he is a parricide, and a cruel guardian of an aged parent; and this is real tyranny, about which there can be no longer a mistake: as the saying is, the people who would escape the smoke which is the slavery of freemen, has fallen into the fire which is the tyranny of slaves. Thus liberty, getting out of all order and reason, passes into the harshest and bitterest form of slavery.
~ by metadave on February 14, 2008.
Posted in Education, Enlightenment, Orwellian Super States, Philosophy/Metaphysics, Science
Tags: Aristotle, athen, bush new world order, death, greeks, History, ignorance, jews, metaphysics, multuculturalism, perception, Plato, republic, socrates, soul, tyranny