In Plato’s Republic,
the ideal state is a form of socialism.
Various terms could be used to capture the sort of government this work
describes as the ideal state exhibiting justice. While it was to be a monarchy, ruled by a philosopher-king, the role of the guardians in governing and protecting the state also makes it an oligarchy (rule by a few), or a timocracy (rule by those deserving honour), or an
aristocracy (rule by an elite with the interests of the whole society at heart).
Socrates does not have a wealthy class or nobility in view for his governing aristocracy, and so the word 'timocracy' is best to describe the nature of governance in the ideal state of the Republic. Years of intense training and selection of both the monarch and the guardians from the very best creates a ruling class fit for the tasks of governing and defending the state.
Socrates also wants to create a socialist
state. In socialism, people live for the
state, as opposed to the state existing for the individuals. Whatever does not contribute to the state is
considered a challenge to the state. Free market capitalism, for instance,
supports individual interests, often interpreted as greed, and socialism is
considered by its proponents as a more ethical, altruistic economic system. That history provides few examples of this
never seems to phase the socialist. The socialist
state also replaces or tries to replace other authorities in society, including
religion, education, and even the family.
In socialism, the state wants absolute control, not shared control. At least, socialist governments tend toward
this level of control. The reason given for
assuming this authoritarian rule over society is that the aristocracy believes
that it can best deliver to people what they need but do not understand. People may want justice, but the socialist
government has to create just conditions and show people what justice is.
Returning to the ideal republic described by
Socrates in the Republic, socialism
undermines individualism in every way.
He advocates communitarianism in cohabitation instead of marital
boundaries, dwelling in groups, the elimination of the family, and the
elimination of parenthood. He says,
[While people may still marry [cf. 454e], sexual intercourse is
not to be limited to marriage on account of the socialist agenda:] [457c] … all that precedes has for its sequel, in my
opinion, the following law.” … “That these women shall all be common to
all the men, [457d] and that none shall cohabit with
any privately; and that the children shall be common, and that no parent shall
know its own offspring nor any child its parent.” … [461d] … a man will
call all male offspring born in the tenth and in the seventh month after he
became a bridegroom his sons, and all female, daughters, and they will call him
father. …
Socrates follows his own logic to its surprising
conclusions. Yet these conclusions
are not unlike those reached today in the reckless social experiments of the West, particularly those being
presented in the post-Christian era. Socialism is far more than an economic system. As with Socrates, socialist countries oppose individualism, other authorities, and the family. The
family unit is under an amazing attack in the West, with pre- or non-marital
unions, no fault divorce, blended families, gender dysphoria, same-sex marriage
and adoption, and abortion. In the next
essay, we will see that Socrates does discuss abortion. The socialist state wants to make people be just by taking their money and property to redistribute it according to the socialist concept of justice. It wants to play the role of parent--or 'nanny.' It despises religion since the citizens are to be devoted to the state and not obey any other authority. Free speech is the enemy of state control. Socrates' collectivism provides a disturbing vision of social justice that the West today is increasingly affirming.
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