https://www.rightspedia.org/index.php?action=history&feed=atom&title=Freedom_of_Association%2FHistory%2FCountry_sources%2FPlatonism 2026-04-30T08:54:04Z Revision history for this page on the wiki MediaWiki 1.38.2 https://www.rightspedia.org/index.php?title=Freedom_of_Association/History/Country_sources/Platonism&diff=22477&oldid=prev 2024-08-27T15:27:06Z

<p></p> <table style="background-color: #fff; color: #202122;" data-mw="interface"> <col class="diff-marker" /> <col class="diff-content" /> <col class="diff-marker" /> <col class="diff-content" /> <tr class="diff-title" lang="en"> <td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td> <td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:27, 27 August 2024</td> </tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l6">Line 6:</td> <td colspan="2" class="diff-lineno">Line 6:</td></tr> <tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|breakout=Platonism</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|breakout=Platonism</div></td></tr> <tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|pageLevel=Breakout</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>|pageLevel=Breakout</div></td></tr> <tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>|contents=<del style="font-weight: bold; text-decoration: none;">content</del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>|contents=<ins style="font-weight: bold; text-decoration: none;">The concept of freedom of association, understood as the right of individuals to organize and participate in groups, is a fundamental aspect of contemporary democratic societies (Human Rights House Foundation, n.d.). It encompasses the freedom to form and join groups for cultural, political, social, or economic purposes without undue interference from the state (UN Human Rights Council 2012, 5). In the context of Platonic thought, particularly as articulated in Plato's Republic through [the character of] Socrates, the idea of freedom of association is not explicitly addressed in the way it is today. However, the rigid social structure and regimentation described therein offer a valuable contrast, shedding light on Plato's perspective on the necessity of order and the implications for freedom of association. </ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">In Republic, Plato envisions an ideal society structured along strict class lines: rulers (philosopher-kings and guardians), auxiliaries (warriors and defenders), and producers (laborers, farmers, artisans) (Grayling,2019, p. 71). This arrangement is based on the premise that “One man is naturally fitted for one task, and another for another” (Republic, Book II, 370b) and is designed to ensure that each person contributes in a manner best suited to their capability so that “the state will be happy” and in harmony (Grayling, 2019, p.72)</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">The rulers, or philosopher-kings, are described as the wisest and most rational individuals, who are best suited to govern the city with wisdom and justice. They are “those for whom the truth is the spectacle of which they are enamored” (Republic, 475e) and without which “there can be no cessation of troubles” (Republic, 473c-d). The second class, the auxiliaries, are responsible for protecting the city and enforcing the rulers' decisions. These individuals must be spirited and courageous, capable of performing the tasks of soldiers and guarding the city both from internal and external threat (Republic, 374a-d, 414a-434c). The third class consists of the producers, who are individuals tasked with producing the goods and services necessary for the city's survival. They are described as constituting the mass, with multifarious occupations, who supply the wants of the whole city and live by their labor (Republic, 370ba-371c). </ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Together, these three classes create a hierarchical structure that mirrors Plato’s doctrine of the tripartite soul, where reason, spirit, and appetites must each perform their proper function to achieve inner harmony and justice (Plato, The Republic, trans. Jowett, Introduction, para 85-100). Just as the well-ordered soul is governed by reason to maintain internal balance, the well-ordered society is governed by a ruling class that ensures each individual's actions contribute to the collective good. Plato's idea of freedom is deeply tied to this concept of inner and societal harmony, where true freedom is the ability to perform one's role without interference, thus achieving justice (Stalley, 1998, p. 146). In contrast, injustice, both in the soul and the society, arises when the natural order is disrupted, i.e., when the appetites overpower reason in the soul or when individuals overstep their roles in the state. </ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">The process of achieving and maintaining such a society is intended to be soft, grounded in education and moral conditioning rather than overt force. “[…] 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” (The Republic, trans. Jowett, Book II). Education in Plato's ideal state is designed to mold citizens from a young age to accept and internalize their assigned roles. This educational system limits exposure to alternative viewpoints and associations that might challenge the established order, thereby reinforcing state control over personal affiliations. </ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Though such regimentation is intended to maintain social order and prevent conflicts arising from unregulated individual desires, it also means that individual choices regarding associations and roles are heavily restricted, as the state determines each person's place within the social structure. Individuals do not have the freedom to choose their profession or social group based on personal preferences; rather, they are assigned roles that align with their natural abilities, identified through careful observation (The Republic of Plato, trans. Bloom, 412e). This concept is encapsulated in the &quot;myth of the metals,” where Socrates explains that all citizens are born from the earth and are brothers, “but the god in fashioning those of you who are fitted to hold rule, mixed gold in at their birth; this is why they are most honored: in auxiliaries, silver, and iron and bronze in the farmers and the other craftsmen” (The Republic of Plato, trans. Bloom, 415a). While people generally inherit their parents' metal, exceptions occur, allowing for some social mobility based on individual ability. The “first and foremost” task of rulers is to ensure that each person is assigned a role that corresponds to their true nature, even if it means reassigning their own children to a lower class. This tale or “noble lie” is intended to promote social harmony and acceptance of one's place in society by suggesting that each person's role is divinely ordained and suited to their natural abilities. There is little opportunity for interaction beyond what is necessary for the functioning of the state, further constraining personal freedom of association.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">This is also evident in the communal lifestyle prescribed for the guardian class, where personal interests (including private property) and family ties are sacrificed for the sake of the state's harmony. “With everyone he happens to meet, he’ll hold that he’s meeting a brother, or a sister, or a father, or a son, or a daughter or their descendants or ancestors” (The Republic of Plato, trans. Bloom, 463c). Although this communal living arrangement is designed to prevent conflicts of interest, corruption, and favoritism, the freedom to form personal relationships is significantly curtailed, with the state's needs taking precedence over that of the individual’s. </ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">References</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Grayling, A.C. The History of Philosophy. Penguin Random House UK, 2019, 58-80.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Human Rights House Foundation. &quot;Freedom of Association.&quot; Accessed June 21, 2024. https://humanrightshouse.org/we-stand-for/freedom-of association/#:~:text=Freedom%20of%20association%20is%20one,groups%2C%20either%20formally%20or%20informally.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Plato. The Republic. Translated by Benjamin Jowett. Project Gutenberg. Accessed June 20, 2024. https://www.gutenberg.org/cache/epub/1497/pg1497-images.html.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Plato. The Republic of Plato. Translated by Allan Bloom. New York: Basic Books, 1968.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Republic. In Perseus Digital Library. Accessed June 21, 2024. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0168%3Abook%3D5%3Asection%3D473c.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Stalley, R. F. &quot;Plato's Doctrine of Freedom.&quot; Proceedings of the Aristotelian Society, New Series, Vol. 98 (1998): 145-158. Published by Oxford University Press on behalf of The Aristotelian Society. Accessed June 22, 2024. https://www.jstor.org/stable/4545279.</ins></div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr> <tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">UN Human Rights Council. &quot;Report of the Special Rapporteur on the rights to freedom of peaceful assembly and of association.&quot; 2012. https://www.ohchr.org/sites/default/files/Documents/HRBodies/HRCouncil/RegularSession/Session20/A-HRC-20-27_en.pdf</ins></div></td></tr> <tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td></tr> </table>

Ribqa651 https://www.rightspedia.org/index.php?title=Freedom_of_Association/History/Country_sources/Platonism&diff=22168&oldid=prev 2024-06-25T17:36:01Z

<p>Created page with &quot;{{Right section |right=Freedom of Association |section=Philosophical Origins |question=Tradition contributions |questionHeading=What have religious and philosophical traditions contributed to our understanding of this right? |breakout=Platonism |pageLevel=Breakout |contents=content }}&quot;</p> <p><b>New page</b></p><div>{{Right section<br /> |right=Freedom of Association<br /> |section=Philosophical Origins<br /> |question=Tradition contributions<br /> |questionHeading=What have religious and philosophical traditions contributed to our understanding of this right?<br /> |breakout=Platonism<br /> |pageLevel=Breakout<br /> |contents=content<br /> }}</div>

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