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• W324171925 abstract "possibility of philosophy is stamped with the duality of the first things which both mirrors and departs from the duality of the ancestral.(1) THE SECOND BOOK OF PLATO'S REPUBLIC begins with a spirited outburst. Glaucon, not satisfied with Socrates' arguments proving the goodness of justice in book 1, demands a new proof. At once deeply tempted and deeply repelled by the life of injustice, he wishes to be purged of his longing for tyranny and, accordingly, wants Socrates to show that justice itself, by itself, is good (despite the fact that they have just agreed that it is one of those things good both for its own sake and for the sake of its consequences), that is, that justice is not simply a necessary evil, something good by law or nomos but not by nature.(2) To explain what he means, Glaucon tells a story. Perhaps it is worth quoting in full. That even those practicing [justice] practice it involuntarily by virtue of an inability to do injustice we would especially perceive if we should make (poiesamen) something in thought of the following sort: once we give the possibility to each (both to the just man and to the unjust) to do (poiein) whatever he wants, let us follow, seeing where desire will lead each. We would catch the just man in the act, going toward the same thing as the unjust on account of a longing for more which (thing) every nature pursues by nature as good, while only by law is it led astray by force to the honor of the equal. The authority which I mean would be especially like this if the sort of power should ever be theirs that they say belonged to the ancestor of Gyges, the Lydian. [They say] he was a shepherd in the service of the one then ruling Lydia when there was a great thunderstorm and earthquake, breaking open the earth so that there was a chasm in the place where he pastured. Looking and wondering, he went down and saw, in addition to other wonders about which [men] mythologize, also a bronze home, hollow and having little doors, through which he peeped in and saw a corpse buried within that appeared larger than human, and this wearing nothing else than around its hand a gold ring; after stripping it off, he went out. During the usual meeting of the shepherds in order that they might bring a monthly report to the king about the herds, he came bearing the ring. While sitting with the others, he chanced to turn the collet of the ring around toward himself, to the inside of his hand. When this happened he became invisible to those with whom he was sitting, and they conversed as though about someone absent. He wondered at this, and, again feeling for the ring, he twisted the collet outward, and, in twisting it, he became apparent. Thinking about this, he tested whether the ring held this power, and it happened thus: by turning the ring inward he became immanifest, and outward [he became] manifest. Perceiving this, he immediately brought it about that he was among the messengers to the king, and after arriving, committed adultery with his wife, and, with her, setting upon the king, he killed [him] and so gained the rule.(3) Glaucon goes on to draw conclusions about what all would do should they possess this power of becoming invisible so as to be able to avoid the consequences of their actions. The final nine books of the Republic are Socrates' extended reflection on this poem invented by Glaucon to make visible the power and naturalness of injustice in the soul and the weakness and conventionality of justice. Now, whether wittingly or no, Glaucon's poem about the visible and the invisible, the usurpation of a throne, and eros for a woman has an ancestor. Toward the beginning of the History,(4) Herodotus gives an account of the ascent of Gyges to the throne of Lydia. It is the first extended story in the book and contains the first of many quotations of which Herodotus cannot possibly have had direct knowledge, the event having occurred some seven generations before his own day. …" @default.
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• W324171925 title "The Tragedy of Law: Gyges in Herodotus and Plato" @default.
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