Tyranny

A detailed Summary of Tyranny

Within The Republic, Plato states that tyranny is "the most diseased" kind of society (Republic, 544c). Aristotle echoes this belief when he boldly asserts within Politics that great honours should be "bestowed... on him who kills a tyrant." (Politics, 1267a15) From these quotes alone, it is clear that both share a disdain for tyranny.

This essay will compare and contrast Plato (the Republic) with Aristotle (the Politics) on the causes and consequences of tyranny.

In order to grasp how Plato accounts for the development of tyranny, it is important to understand how he equates the city with the soul. Within The Republic, Plato explains that the soul consists of three parts: reason (wisdom), spirit (courage/honour) and appetite (moderation/desire). The class structure of Plato's ideal city also embodies these divisions: The guardians or "philosopher kings" represent wisdom and are entrusted to rule; the auxiliaries represent courage and serve to protect the city; the producers represent moderation and serve to provide the economic and agricultural base for the city. While, as Plato connotes in this analogy, all three parts have a place in constructing the ideal, reason is the guiding force that mediates and draws fr

Within this digression, reason is gradually overcome by appetite until an "insatiable desire" for freedom transforms a democracy into a tyranny. While such terms as "freedom" and "democracy" may elicit certain connotations for the contemporary reader, it is important to keep in mind that Plato views a regime that promotes freedom and license as its primary objective as a place where reason is overcome by desire. While citizens of such regimes might equate unrestricted democracy with freedom, as Plato explains, "the real tyrant is, even if he doesn't seem so...in truth a real slave." (Republic, 579d)

To further protect his rule, Aristotle believes that the tyrant will sow mistrust among the citizens, "for a tyranny will not be overthrown until some people trust each other." (Politics, 1314a15) By promoting distrust within the state, the citizens, who are already busy with their own work and personal lives, will be discourage from publicly expressing any condescending view on the political regime. Moreover, by encouraging citizens to be wary of their neigbours, the people themselves could serve as an extended type of police.

As both authors connote, deceit alone will not secure a tyrant's power. Once the tyrant has succeeded in becoming ruler, he must eliminate anyone that might threaten his rule. As Plato states, "[a tyrant] must keep a sharp eye out for men of courage or vision or intelligence or wealth... until he has purged them from the state." (Republic, 567b) Aristotle agrees, saying "the tyrant should lop off the heads of those who are too high and he must put to death men of spirit." (Politics, 1284a29) By ridding the city of other potential leaders, the tyrant promotes a type of mediocrity amongst the citizens. As a result, scientists, philosophers, and others whose talents or wealth might be perceived by the tyrant as a threat will either meet with strong oppression or death.

In practical terms, Plato views money and private property as the floodgate to this decay:

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Approximate Word count = 1883
Approximate Pages = 8 (250 words per page double spaced)

Category: Politics