Mai 1

Thong Mai
Philosophy 1
Simona Capisani
10 October 2014

The Tripartite Justice

In the Republic, Socrates divides the human soul into a tripartite faction: the irrational
and desiring, spirited, and calculating components (439d-e). He uses this idea to
demonstrate the interdependence between the human psyches to relate to his definition of justice
within a society. Each part plays a specific role in order to maintain balance and justice. Just how
the soul is divided up into three parts, society could also be split into three parts. He uses the
responsibility of each role to define justice within an individual and a city.
The irrational component is the part that exhibits an individuals desire. Socrates argues
that the soul of a man who desires either longs for what it desires or embraces that which it
wants to become its own (437c). This demonstrates that the soul has an innate feature that
compels itself to fulfill what it wants. He then boils these desires to its extremities and uses the
example of thirst and hunger. A man will thirst for water and hunger for food.
Socrates then questions why people do not always act on their desires which lead to the
calculating part of the soul. He asserts that there are some men who are thirsty but are still not
willing to drink. He comes to the conclusion that there are two controlling factors in the soul
bidding them to drink and forbidding them to do so (439c). The former being governed by
the irrational and the latter by the calculating. This clearly shows that there are at least two parts
to the soul.

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Lastly, he argues for the third piece of the soul which is the spirit. He does not know
whether or not to include the spirit part of the soul because upon first glance its features seem to
be able to fall within the irrational or the calculating. However, he uses the example of Leontius
to distinguish this third entity of the soul. Leontius, the son of Aglaion, noticed corpses lying by
the public executioner which desired him to look, but at the same time he was disgusted and
made himself turn away (439d). Leontius closed his eyes to avoid the disgust of this sight but
ends up opening them in a fit of rage. This demonstrates how emotions such as anger could force
someone to do something contrary to their rational calculations. The spirit is essentially the
superego which distinguishes the rights and wrongs and has the ability to reproach oneself.
Socrates then goes to say that a man is just in the same manner that a city too was just
(441d). He creates this metaphor and assigns each part of the soul into a fixed role within
society. The ideal city is structured the same way in which the ideal soul is structured. The
desiring component of the soul will be the producer class, the spirited with the auxiliaries, and
the calculating with guardians. The guardians would be the rulers of the city just how the
calculating governs the human soul. The auxiliaries will be trained with proper education thus
allowing them to know what is right which the spirited component does in the human soul.
The working class will then be lead by these two groups just like the irrational component of the
soul.
Furthermore, he reinforces the position of these parts by claiming that the guardians and
auxiliaries have been trained and learned their own business and been educated which
allows them to be set over the desiring. Therefore, they will do the finest job of guarding
against enemies since there is one deliberating, the other making war, following the ruler
(442a-b). Being well versed in their roles allows them to carry their tasks well and which is why

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they should stick to their expertise. One should not stray away from its responsibilities because
they would not be well-suited for another role.
He then warns about the danger if one part decides not to act according to their job. If
each component is not minding its own business and rule what is not appropriately ruled by
its class it will be subverting everyones entire life (442a). It would be detrimental to
everyones health if say we let the producing class rule because they have not been trained or
educated in the ways of the guardians. The same could be said for the opposite because it would
be a waste letting the guardians do the roles of the producers.
Thus, Socrates defines justice in the individual as following each individuals role that
has been assigned to them. Each part which minds its own business will be just and mind his
own business (441e). For example, if they had a natural affinity towards the spirited component
of the soul, it is their duty to live up to their roles as auxiliaries. Excelling at their job thus brings
them justice. He creates a machine in which every parts purpose is to do what it does best. If a
part of this machine tries to play the role of another part it would not make sense and would lead
to chaos.

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Works Cited
Bloom, Allan. Plato's Republic. New York: 2nd Ed., 1991. Print.