Evaluation of Plato's View of Democracy

The problem in evaluating Plato's view of democracy is that the Athenian meaning of the word 'democracy' has nothing to do with modern ideals, with the same words. The demoted demonstration means 'party' in the eastern sense of the party ruling system (minus socialist doctrine: the true Athenians believe in natural inequality, even at that time's standard, and also in divine rights and obligations of Cunning enriched in all things ), or even 'class' which comes from the verb daiomai, which means 'I part, I divide, I choose, I classify’’, to choose outside, to elect elites, he does not reveal the idea, acceptance or vol bshtenie all , and does not mean the idea of 'person', which is then expressed by the word 'hao laos.' This broader understanding will have the word ho demo until much later in the history of Greek, especially in Rome and under the influence of the newborn Church, which thus showing the baptized community. '

The only difference with the oligarchy is that oligarchs are very small, about the size of a sports team along with training staff, so that each of them knows their names and identities, while in special classes democracy knows too much about one's identity, but is very limited: it feels like the shareholders of a large housing company that only exists to serve and carry out a kind of domination, are not prevented by some moral principles other than personal interest groups. This is an elite oligarchy as a native America that he returns.

The government calls simple workers better called Laodikiy and there is a city in Asia Minor that uses that name and is managed that way, but this mode is not considered worthy of attention among Greeks, who share all the general insults about how to be philosophical about ALL Schools can see what is known as typical Greek, and not only in the highlands: all have a general dislike of cabin workers and useful work, which also excludes the best scientists and crafts for occultists and mystics, and at the end of Greek scientific development led quickly. in most Greek cities in terms of collective collective interests, the Romans later called res publica, absent. Athens' political actions are defined as a collection of selfish interests that present 2 or 3 percent of the adult male population in Attica and their dependence, nothing more and perhaps even less than recent archaeological findings.

So democracy as an ideal model, symbolized by words, not discussed or considered as an object worth noting throughout Plato's works, beyond any discussion, you cannot accuse him of criticizing something he never imagined. Criticizing is an anachronism as criticizing Jefferson for opposing Marxist socialism, although we can assume that he would be horrified by the idea of such exposure. What Plato did not know about Athens's form of democracy was that it was a mode in which privileges were not determined by the nature of positive character, such as concern for the truth, not only for personal gain, but fortunately it inherited the right to decide, as part of the condominium a form of property that gives the right to people only to have rights to other people and not fulfill the proper conditions and the right of the person with obligations. Plato's democracy is a natural result of oligarchic government, if the oligarchy loses its original ambition to reform or structure society according to the project (the Greek arches mean the creative aspect of power, while kratos is only a strict domination of limiting interests) means to be financially tighter make some countries with their interests: it is the opposite of idealist development.

So Plato presents an alternative (and perhaps more caring and idealistic, if somewhat authoritarian) form of republican government (called tomokratsiya something we call meritocracy) with what is known in Athens where choices and solutions are equal rights to the moral and intellectual qualities that people should learn at birth or in education, but more through inheritance. Philosophers will use the power of higher decision-making, namely those who devote most of their lives and sacrifice most of their other interests in life to study and improve, then by carers who say that there is interest in politics and law enforcement and are ready to devote their lives to military training. Then in third place he will be trained by the owner (and not the first, who accepts almost all Greek politics except Sparta) and fourth-level mechanics. It was an ideal caste system that resembled what most Indian philosophers liked (but never existed in India: the original Indian caste was the company where you were born by chance and always used its influence throughout Indian history). Grafting and lobbying, never with direct confirmation of existence their law.