Plato conceptualises an ideal society to illustrate his argument about the true nature of justice. In this thought experiment, the ideal society is divided into three main classes: Producers, Auxiliaries and Philosopher Kings. He describes how the harmony of the different classes is essential to the well-being of society. Education is heavily promoted for both men and women of all three classes, especially for Philosopher Kings. Plato criticises democracy and argues that an educated ruling class is necessary to avoid the fundamental flaws inherent to democracy and other political systems. It is essential to the Republic that the tripartite class divisions must exist, governed by Philosopher Kings. Not only does Plato derive these class distinctions from first principles, he shows that only a small number of the population will be capable of developing the knowledge and wisdom necessary to govern a society justly. 

The Producer Class

The producer class is the largest of the three classes, responsible for all trade and commercial activity within the society. The producer class consists of all the common citizens who are not part of the guardian classes. They have exclusive freedom to engage in commercial trades such as farmers, artisans, blacksmiths, merchants, carpenters and craftsmen. While producers are considered the lowest of the three classes they enjoy the most freedom and wealth. Plato describes how members of this class would specialise in trades that best suit their unique skills and interests. That way society can provide a wide array of products and services to provide for its citizens and to export to other city-states. Producers receive education relating to their specific trade or craft. They were also taught to respect the wisdom and authority of the guardian classes, to ensure stability and harmony in the city. This is done with stories, myths and music that reinforces the moral order. “The producers, who are responsible for the economic life of the city, must have moderation and be content with their place in society. They should not desire to rule or meddle with the affairs of the rulers or soldiers.” Plato said. “Now the first and greatest of necessities is food, which is the condition of life and existence. The second is a dwelling, and the third clothing and the like. And now let us see how our city will be able to supply this great demand: We may suppose that one man is a husbandman, another a builder, someone else a weaver—shall we add to them a shoemaker, or perhaps some other purveyor to our bodily wants… When each of our citizens practices the one thing for which his nature is best suited, he does his own work and does not meddle with what isn’t his own.” 

The Auxiliary Class

The Auxiliary Class is the warrior class responsible for the martial protection of the state. They are the army of the republic that defends the state from enemy attacks on its territory. They also enforce the laws of the state on the common citizens and maintain public order. The Auxiliaries fill roles such as Soldiers, Police, Magistrates, Guards and other Civil Service roles relating to the enforcement of laws, defence of the city and use of force or persuasion to uphold social order. They are trained to peak physical fitness and study martial arts, the use of weapons and the art of war. They must also possess the wisdom to use restraint when wielding force against citizens and the discipline to follow orders from the ruling class. Plato advocates for the Auxiliary Forces to live communally in barracks, separate from the general population. They would still interact with the producer class on a regular basis while upholding the peace. Plato derives the need for a military from first principles. As the producer class moves from essential necessities to producing valuable luxury items, the risk of being raided by outside forces increases. Plato argues that the producer class is not equipped to deal with an invading army because war is a specialised vocation in its own right that deserves a dedicated class of practitioners. “If we were right in the principle which was acknowledged by all of us when we were framing the State: the principle, as you will remember, was that one man cannot practice many arts with success. But is not war an art?” Socrates said. “Our State must once more enlarge and this time the enlargement will be nothing short of a whole army, which will have to go out and fight with the invaders for all that we have…. The auxiliaries must be brave, and that means they must be willing to fight, to endure hardship, and to defend the city, just as their rulers will govern in wisdom.” 

The Philosopher-Kings

Philosopher kings are the ruling class in the republic. They are selected from members of the Auxiliary forces. They undergo rigorous training in mathematics, astronomy, philosophy and leadership. They are trained specifically to put the interests of the society ahead of their own personal interests. Like the Auxiliaries they also live communally without private property or wealth. This reduces corruption and ensures no ruler is motivated by personal financial gain. Philosopher kings must use reason and dialectic to discern the wisest course of action and ensure society is governed justly. Philosopher Kings are far more than regular rulers. They encompass archetypes such as Scholars, Sages, Mystics, Warriors, Kings, Priests and Monks. They are driven to gain higher learning, compelled to improve the lives of their citizens and are seekers of the divine realm which they credit as the source of their wisdom and knowledge, known as the World of Forms. “The city will be rightly governed when the rulers, who are the philosopher-kings, have made it their aim to achieve the common good, and not their own private interests and in this way, they will rule together, ensuring that the whole is just and each part does its own work… The rulers of the city must be philosophers, for only philosophers are capable of grasping the Forms, and of ruling justly,” Socrates said. 

Harmony of the parts

Plato emphasises the importance of all parts of society working together as a whole. Each class is strongly encouraged to focus on their own roles and responsibilities while not interfering with the other classes. Likewise, producers are encouraged to focus on their own trades and not to interfere with other professions. That way all parts of society can function harmoniously. Plato is often criticized for restricting social mobility within the Republic. However, he argues that people will already be drawn to the profession they are most interested in early in their career and will be less passionate or skilled at other professions. Just as Auxiliaries, separate from Producers were necessary in case of war or civil unrest, specialists in the art of ruling are also necessary to prevent military government. Plato also wanted to avoid the situation common to democracies where many uneducated and misinformed citizens promote political ideologies and often disagree with those more capable of dealing with complex political situations. “More will be produced, and the work will be more easily and better done, when every man is set free from all other occupations to do at the right time the one thing for which he is naturally fitted,” Socrates said. “Justice in the city consists in each of the three classes doing its own work, and not meddling with the work of another… Then in our city the language of harmony and concord will be more often heard than in any other.” 

Education

Education is the number one political priority in Republic. Only but emphasising the importance of education can a society be created that can aspire to function as an ideal society. Not only does the education system reinforce the importance of the moral code and class structure of Republic, it also uncovers what roles young people are destined for in society and prepares them for that role. Plato’s curriculum involves a solid foundation in music poetry and literature. However, the type of literature taught would be carefully selected to ensure it aligned with the values of the society. Anything that could subvert the moral or political order would be suppressed. He valued myths that reinforced the values he envisioned for his ideal society.  Plato was critical of fictional poetry that departed from the truth while promoting classical literature and theatre that uplifts the soul and teaches values that foster team work and harmony among citizens. Plato values music as a way to inspire the soul of the students and instill a graceful nature in the educated. Physical fitness, wrestling and gymnastics were also a key part of the curriculum. This ensures a healthy and physically active population, especially for those that go into military training. Mathematics, Geometry, Astronomy and philosophy were also core subjects in the Republic especially those that were selected to become Philosopher Kings. “Do not then train youths to learning by force and harshness; but direct them to it by what amuses their minds, so that you may be better able to discover with accuracy the peculiar bent of the genius of each.” “The beginning is the most important part of any work, especially in the case of a young and tender thing; for that is the time at which the character is being formed and the desired impression is more readily taken.” 

Higher Learning

Higher learning continues long after finishing schooling in Republic. After completing basic education, Producers would take apprenticeships to study their particular trade or craft, while those in the Guardian classes would enter military training. As well as combat and physical training. This would also encompass civil administration as well as judicial affairs. They must learn to be fierce to their enemies and gentle toward their own population while staying loyal to the rulers. Those in the military rank who were identified as potential Philosopher Kings would continue higher education and study throughout their lives. After completing military training they would spend 10??? years studying advanced mathematics, dialectic and logic. Then from the ages of 30-50??? they would spend 20 years studying leadership, governance and practical application of their knowledge in the real world. Only after the age of 50 could they become Philosopher Kings. Socrates describes how artisans will pass on their skills to the young. “Did you never observe in the arts how the potters’ boys look on and help, long before they touch the wheel? And shall potters be more careful in educating their children and in giving them the opportunity of seeing and practising their duties than our guardians will be?” Likewise, children in the military class would also learn from adults much like an apprenticeship. “Why, of course they will go on expeditions together; and will take with them any of their children who are strong enough, that, after the manner of the artisan’s child, they may look on at the work which they will have to do when they are grown up; and besides looking on they will have to help and be of use in war, and to wait upon their fathers and mothers,” Socrates said. “When they have reached fifty years of age, then let those who still survive and have distinguished themselves in every action of their lives and in every branch of knowledge come at last to their consummation.” 

Equality of sexes

Plato advocated for equal opportunities for women. Plato was ahead of time by advocating for women to have the same opportunities as men. As Plato’s Republic is a meritocratic society, men and women would need to demonstrate similar ability in various fields so would not necessarily be guaranteed equal representation. However, Plato argues that if women have the ability it would be detrimental to society to exclude them from the highest echelons of power. Plato advocates for women to receive the same education and roles as men, including music and gymnastics. He believes Women with similar qualities to men will make ideal colleagues and companions. Women are able to enter military training to become Auxiliaries as well as Philosopher-Queens. “There is no special faculty of administration in a state which a woman has because she is a woman, or which a man has by virtue of his sex, but the gifts of nature are alike diffused in both… Then, if women are to have the same duties as men, they must have the same nurture and education. The education which was assigned to the men was music and gymnastic. Then women must be taught music and gymnastic and also the art of war, which they must practice like the men,” Socrates said. “One woman has a gift of healing, another not; one is a musician, and another has no music in her nature. And one woman has a turn for gymnastic and military exercises, and another is unwarlike and hates gymnastics. And one woman is a philosopher and another is an enemy of philosophy; one has spirit, and another is without spirit? Then one woman will have the temper of a guardian, and another not. Was not the selection of the male guardians determined by differences of this sort? Men and women alike possess the qualities which make a guardian; they differ only in their comparative strength or weakness.”

Guarding against excessive wealth

Plato advocates guarding against excessive wealth. While the producer class are free to pursue profits and material gain, Plato sees excessive wealth as a threat to the social fabric. He explains that accumulation of wealth will result in the deterioration of the skills practiced by the craftsmen. Society relies on the craftsmen to produce goods of a high quality and if the producers become too wealthy they will no longer be motivated to produce goods at the same quality and less reliant on their regular income to make ends meet. Likewise, Plato warns against poverty as another clear threat to the well-being of society. It is clear that he advocates a moderate income for the producer class that allows them to live comfortably free from poverty while also warning against excessive wealth accumulation. “There seem to be two causes of the deterioration of the arts. What are they? Wealth, I said, and poverty. How do they act? The process is as follows: When a potter becomes rich, will he, think you, any longer take the same pains with his art? Certainly not. He will grow more and more indolent and careless? Very true. And the result will be that he becomes a worse potter? Yes; he greatly deteriorates. But, on the other hand, if he has no money, and cannot provide himself tools or instruments, he will not work equally well himself, nor will he teach his sons or apprentices to work equally well. Certainly not. Then, under the influence either of poverty or of wealth, workmen and their work are equally liable to degenerate? That is evident. Here, then, is a discovery of new evils, I said, against which the guardians will have to watch, or they will creep into the city unobserved. What evils? Wealth, I said, and poverty; the one is the parent of luxury and indolence, and the other of meanness and viciousness, and both of discontent.”

Taxation of producer class

Plato advocates for a form of taxation whereby the producer class provides for the necessities of the guardian classes. Citizens would provide for the food and pay for other basic necessities of the Auxiliaries and Philosopher Kings. This is seen as wages being paid by the producers for the protection and governance provided. The idea is that the rate of taxation would be established through mutual consent of the citizens. Likewise the guardian classes would be expected to maintain basic communal living arrangements which would keep their living expenses to a minimum. This prevents resentment of the ruling class. Plato is balancing both the need to reduce the excess wealth of the producers while also being careful not to impose an excessive tax burden on them. “The Guardians must never forget that they are stewards of the city’s welfare, not its masters. They will live modestly, receiving only what they need from those they protect, and the other citizens will consent to provide for them because they know the city cannot stand without its Guardians,” Socrates said. “The Guardians must see to it that no one in the city lacks what is needed to live a good life. In return, those who farm, trade, and craft will willingly provide for the needs of the Guardians, recognizing their role as protectors and leaders of the city.” “They will have no private houses or lands or money of their own; they will be supported by their fellow citizens, receiving only what is necessary for their sustenance and no more, so that they may remain true guardians,” Socrates said. “The other citizens, whose natures are different, will supply them with sustenance in exchange for their protection and governance, as if giving wages to hired hands.” 

Critique of Democracy

Plato sees all other political systems as inferior and a degeneration of the rule by Philosopher Kings. He describes how the rule by wisdom and justice would degenerate first into Timocracy, where military ambitions would take priority. This would then descend into Oligarchy, the rule by a wealthy elite, followed by Democracy and Tyranny. If the Auxiliaries gain power, they will seek military conquests and the acquisition of land for themselves. If the wealthy producers gain power they will govern for the interests of themselves and the enrichment of their own industries. If all of the producer class gain power they will be easily swayed by the desires of the collective, often to the detriment of the minority. In a democracy, everyone is treated equally even if they are unqualified for leadership. Their opinions will often come into conflict with each other dividing society into rival political camps. When a democracy descends into civil unrest or economic collapse it creates the conditions for a dictator to arise and establish tyranny. The openness of democracy allows despotic rulers to be heard and potentially manipulate the opinions of the public in their own favour. By highlighting the flaws of other political systems, Plato reinforces the validity of his own ideal society. He also shows that inferior systems are a result of lower parts of his class hierarchy taking precedence over the Philosopher Kings. “A timocratic man is ambitious, obedient to authority, and a lover of honor and victory. But as his city declines, wealth gains influence, and the values of honor are corrupted.” “An oligarchy arises out of the excessive valuation of wealth, where the rich are respected and the poor are despised. This creates a city divided into two: one of the rich and one of the poor, dwelling together, always plotting against one another.” “In a democracy, the citizens drink too deeply of the strong wine of freedom, and as they get drunk on it, authority begins to diminish, and everyone demands to be treated as an equal, regardless of merit.” “The excessive desire for liberty at the expense of everything else is what undermines democracy and leads to the demand for tyranny.” “And so tyranny naturally arises out of democracy, and the most severe and cruel slavery out of the extreme form of liberty.” “The tyrant’s life is not even worth living. He is enslaved to his own desires, and his rule leads to misery for himself and his people.” 

Plato shows that his society is best suited to upholding justice when compared to other political systems. The auxiliary class is necessary to protect the producer class and allow them to continue operating even in a time of war. A ruling class must also arise out of the auxiliary class to prevent military rule or excessive force against the producer class. This is how Plato derives the necessity for the three classes from first principles. Philosopher Kings would have to complete continuous higher education across a range of disciplines, like military, governance, astronomy, mathematics and philosophy prior to the age of 50. Even after they reached the level of Philosopher King they would have to live in modest communal facilities without any material wealth. This would dissuade the vast majority of the population from wanting to become Philosopher Kings. Only those with a great love of wisdom and justice would attain the ability to govern.