Plato’s Theory of Communism PDF

Preview

Summary

Plato’s Theory of Communism...

Description

Plato’s Theory of Communism Plato's view of communism was undoubtedly a corollary of his view of justice. Plato's communism is diametrically opposed to Marx's communism, which aspires to create a classless and thus stateless society, as the state is viewed as a tool of dominance in the hands of the ruling classes. Plato's theory of communism, along with education, is used as one of the instruments for consolidating the hierarchically 'well ordered' state by perpetuating class division and dominance. Plato's Republic aims to establish justice, i.e., an ideal state in which philosophers’ rule over the masses involved in the society's material production, aided by armed auxiliaries. Plato's theory of communism is based on his belief in the corrupting influences of family and property on those in positions of power, which is still a historical fact and the norm today. Its goal is to liberate the ruling classes, i.e. philosophers and warriors, from family and property institutions. The vast producing masses are kept out of the communist realm, which only applies to the ruling classes – philosophers and warriors. The rulers' desires for family and property make them self-seeking, indulgent, greedy, and thus corrupt, which is a distraction from and impediment to proper performance of their duty to rule in the public interest rather than their own. Without communism, Plato believed, there would be a clash of ideas and interests between reason and appetite. Property, family instincts, and private interests, according to Plato, would divert man's attention away from his obligations to the community. He was adamant that family and property are always impediments to a philosopher king's performance of duties, as well as a commoner's. Plato stated that in an ideal state, neither property nor family relationships should be given any recognition because they appear to be the main source of dissension in society. As a result, a form of family and property communism was required to counteract the consequences of Plato's ideal state design. Plato believed that the most dangerous political condition is an economic divide between a state's citizens. This belief stemmed primarily from the Greeks' widely held and candid belief that economic motives play a significant role in determining political action and political affiliations. Euripides had divided citizens into three classes long before The Republic was written, namely, the useless rich who are always greedy for more, the poor who have nothing and are devoured by envy, and finally, the middle class, a strong body of men who saves the state. To a Greek, an oligarchical state was one governed by and for the well-born, whose property was hereditary, whereas a democratic state was one governed by and for the many who did not have hereditary birth or property. These economic differences were the key to political institutions, and it wasn't a new concept for the Greeks, who had been doing so for centuries. Plato's unrest in Athens stemmed primarily from the problems that had existed in the city

since the days of Solon, a statesman reformer. This situation convinced Plato that wealth has a pernicious effect on government, but he was disappointed to discover that the only way to eliminate the evil was to eliminate wealth itself. There is only one way to cure rulers' greed, and that is to deny them the right to call anything their own. There is no private rival to their devotion to their civic responsibilities. Plato's conclusion was undoubtedly influenced by the example of Sparta, where citizens were denied the use of money and the privilege of engaging in trade. Plato's main motivation for emphasising property communism was to achieve a greater degree of state unity. Plato was equally adamant about the institution of marriage, seeing family affections directed toward specific individuals as a powerful rival to the state in competing for rulers' loyalty. He claimed that worrying about one's children is a more dangerous form of self-seeking than a desire for property, and that home-schooling children is a poor preparation for the whole and sole devotion that the state has the right to demand. Plato was shocked by the casualness with which humans mated, something he would not tolerate in the breeding of any domestic animal. A more controlled and selective type of union is required for the advancement of the race. Finally, the abolition of marriage was most likely a veiled criticism of women's roles in Athens, where they were reduced to housekeeping and child rearing. Plato responded by claiming that the state does not serve half of its potential guardians. Furthermore, he couldn't see how anything in women's natural capacity corresponded to Athenian practise, given that many women were just as qualified as men to participate in political or even military duties. As a result, the women of the guardian class will share the work of the men, necessitating that both receive the same education and be strictly free of domestic duties. Plato's argument about domestic animal breeding is about men and women's sexual relations. He didn't treat sex casually, but he demanded a level of self-control that has never been achieved in any large population. According to him, if the state's unity is to be preserved, property and family stand in the way, so they must both be abolished. Forms of Communism: Plato’s communism is of two forms, viz., the abolition of private property, which included house, land, money, etc., and the second, the abolition of family, through the abolition of these two, Plato attempted to create a new social order wherein the ruling class surrendered both family and private property and embraced a system of communism. This practice of communism is only meant for the ruling class and the guardian class. However, Plato did not bind this principle on the third class, namely, the artisans. In other words, they were allowed to maintain property and family, but were under strict

supervision so that they do not become either too rich or too poor. Though Plato structured the society in this manner, he never made any attempt to work out his plan that ensured such a system to function. The following is a brief description of each form of communism: Communism of Property: Because there was no mention of socialisation of the means of production, Plato's communism of property has no relation to modern communism or socialism. Plato's approach focused primarily on a single factor of production, namely, property that must be socialised. Plato's communism is based on depriving all members of the ruling classes, guardians, and soldiers of any private property, such as a private house, land, or gold and silver, and relying on commodities collected from the producing classes in the form of taxes to meet their survival needs. They will be housed in state-run barracks and fed in a communal mess. Plato's communism is at once ascetic and aristocratic. As previously stated, communism only applies to the ruling classes, not the producing masses. Under the direction of the philosopher king with the coercive apparatus of the armed auxiliaries, the ruling classes' private property ownership will be replaced by their collective property ownership and collective domination over the producing masses. In the larger interest of the state, the ruling classes are forced to abandon their desires for gold and silver, as well as private wives. Those classes, he claims, that have gold and silver qualities within themselves do not require external silver or gold. They are the people's servants, not their masters, which is a contradiction in terms. In modern democracies, this duality of theory and practise persists, with ruling parties and leaders claiming to be servants of the people despite their numerous abuses of power. They will not be paid a salary or allowances, and the state will cover their basic needs. The desire for property corrupts rulers, turning them greedy and selfish, resulting in state instability. Also, rulers' involvement in economic activities is a departure from their role and commitment to justice, i.e., to serve the people by maintaining a class-divided social order. In addition, he believed that family and property were the primary sources of social discord and tension. Farmers were in charge of the land and its products. As a result, only the guardians were left without property. Plato stripped them of all valuables, including gold and silver, and told them that the diviner metal was already within them, so there was no need for ornaments because they would pollute the divine thoughts. The guardians were paid just enough to keep them in good shape. They were expected to eat at communal tables and live in open barracks. Plato's communism was thus ascetic in nature. Plato's communism only applied to the ruling class. As a result, it was political communism rather than economic communism that prevailed.

Communism of Wives: Because family introduced an element of thing and mine, Plato's communist scheme deprived the guardian class of not only property, but also of a private life or a family. He believed that a sense of cooperation, which is the foundation of a state, would be shattered by family. Selfishness must be eradicated before family can be destroyed. Plato wished for the rulers of an ideal state to remain focused on their duties and avoid being tempted by self-interest. Family, according to Plato, is the greatest source of selfishness, and thus must be prohibited for the ruling class. The question arises, "Did Plato deny his guardians class a normal sex life?" Plato stated that mating should be encouraged between those who can produce children of the highest quality in the most efficient way possible. Another concern was the children born as a result of the union. They would be the state's property, according to Plato's theory. They would be taken to a nursery right after birth to be nursed and nurtured. This method ensures that no parent has any feelings for a single child, and that all of the children are loved as if they were their own. Furthermore, rather than caring for the well-being of their offspring, the guardians would thrive for the good of all. As a result, state guardians would form one big family, with all children treated equally and equally. There is a personal or exclusive relationship to one family and, as a result, the entire state, which is bound by common joys and sorrows. Plato went on to say that men and women should have children at a certain age. According to him, women should have children between the ages of 20 and 40, and men between the ages of 25 and 55, because their physical and mental vigour is at its peak at this age. Anyone who disobeyed the rules was regarded as an unholy and unrighteous being. Plato's wives' communism thus provided the ideal state with social, political, and psychological foundations. Plato believed that a family communism would eliminate the conflict between personal desires and state goals. As a result, Plato's The Republic devotes the most attention to the concept of justice. "The Republic culminates in the conception of justice," Sabine says of the state theory. Justice has been viewed by him as the glue that holds a society together. As a result, it is the ultimate social principle. The Republic is concerned with the true principle of social life and the bond that exists between people.....