Let us see first how Socrates classifies one skilled in the art of rhetoric, particularly with regards to one who is not learned in a particular subject outside of rhetoric. Using Socrates’ own analogy, it is suggested that a rhetorician would be more capable of persuading a crowd of ignorant people on the subject of health than even a doctor. Although this seems foolish on the surface, a further examination would reveal the chilling truth behind these words; throughout the history of the world, a great multitude of people have been deceived and beguiled by skilled speakers, masters of rhetoric. This was something that Friedrich Nietzsche noted: “Insanity in individuals is something rare - but in groups, parties, nations and epochs, it is the rule.” Even today, we hear the words of those who proclaim they have wisdom in areas they have no expertise in. Though this may seem contradictory by default, it pays to not underestimate the ignorance of the populace at large, particularly when normally skeptical and rational individuals are swayed into thinking along with the group.
However, let us refocus the argument on Socrates and his words concerning the evil-doing tyrant in passages 470-480 (Helmbold 32-48). Polus – a teacher of rhetoric – contends that an unjust man (in this case, Archelaus, a king of Macedon), despite the crimes he has committed, is happy. Despite his unjust actions, he managed to become a person of power; he is the happier man, considering he has not met any punishment. Socrates does not agree with this notion; he contends that, among all wretched men, it is the unpunished that are truly unhappy. Recall, if you will, the beliefs of Socrates in terms of the soul.
He emphasized throughout his life that men should be concerned about the welfare of their soul. It is not at all unlike Socrates to suggest that a criminal who receives punishment for his wrongdoing – in other words, correction of their evils – will, in the end, be far happier than he who does not receive any punishment at all.
Let us carry this line of thought back to the issue of democracy. As Socrates suggested in Plato’s
Gorgias, the criminal who does wrongdoing without receiving any punishment is the most wretched person of all. What then, of a democracy, where the majority of people determines actions and policies?
What if, as a majority, the people decided to commit a heinous act, such as an unjustified military action against another nation for the sake of resources, no matter the cost in human lives? Such an action would lead to death and suffering for a great many people. Also, consider that the majority would not judge or correct themselves, for they were the ones who agreed to partake in that course of action. As such, they inflict evil upon many more people than an individual could ever hope to; after all, as a democracy, the majority’s actions affect the entirety of the state and its citizens.
Even if the aforementioned individual were actually a tyrant, the evil he inflicts would only pollute his own soul; a democracy that commits wrongdoing pollutes the souls of everyone who partakes in the political process. Recall in the
Apology that Socrates was tried and sentenced to death by the men of Athens. Recall that their minds were swayed against Socrates by rhetoricians; from the time they were mere babes, the men of the jury were of the opinion that Socrates had committed things that were, in fact, falsities (Apology 17a-19e). A wise and noble philosopher was put to death by people who had been persuaded wrongfully by skilled rhetoricians (once again reminding us that there was no love lost between Plato and those who were considered masters of persuasion), and as such they committed an unjust act that, in the end, negatively affected the welfare of the souls. After all, who would rejoice in putting an innocent man of wisdom to death? The answer: only those who are ignorant of the philosopher’s innocence, misled as they were by groupthink and ill-intentioned rhetoricians.
So now we can see why Plato had some unflattering opinions of democracy; for a philosopher concerned with the welfare of the soul, the idea of so many people – people that, in large groups, can be swayed easily by rhetoricians – being capable of unwittingly corrupting the health of their own souls must be horrifying. This leads us to Plato’s idea of the “ideal” government. In the vast work that is
The Republic, there is one passage in Book V that shows the ones whom Socrates thinks should be the rulers of a government:
Unless the philosophers rule as kings or those now called kings and chiefs genuinely and adequately philosophize, and political power and philosophy coincide in the same place, while the many natures now making their way to either apart from the other are by necessity excluded, there is no rest from ills for the cities, my dear Glaucon, nor I think for human kind, nor will the regime we have now described in speech ever come forth from nature, insofar as possible, and see the light of the sun. (Republic 473d-e)
A philosopher, to Plato and Socrates, is the ideal ruler of a state. The fact that such a government would be one where the people do not decide is irrelevant; as a philosopher concerned with the welfare of one’s soul, Plato wants what is best for the souls of the citizens. A king concerned with the pursuit of wisdom would undoubtedly be better than a lover of wealth, power, or status.
In conclusion, it should be noted that, in modern times, a democracy is considered one of the more ideal forms of government, considering the value many people tend to place on individual liberty and the freedom to choose one’s own path in life. However, Plato’s criticisms should be kept in mind when determining the merit of a democratic government. Oh, would it not be great to have a democracy of philosophers, who would pursue truth and wisdom! Alas, we are only human, and susceptible to many evils and lies. The trick is to prevent such ignorant people from becoming the majority. At times, it seems nigh impossible to do so; curse our stupidity!