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Any ethical/ethical norm of behavior suddenly became functional as an arbitrary, voluntary imposition by members of a certain class for their own benefit and interest. This meant the shaking of the foundations of social life; because there will be significant differences depending on the situation and interests in terms of evaluating and understanding the meaning and content of an action. If the members of a society cannot come to an agreement on what the indispensable basic behaviors and attitudes of unity are, and the norms become relative, it means that that society, that social community is evolving towards fragmentation and destruction. An independent society, after interpreting its state as a "dominated by the gods" and establishing its law and rights on this principle and legitimizing justice on this basis, can stand up and judge a Socrates as being unjust, someone who harms social unity and tries to destroy this unity. and if he can sentence him to death, then either an injustice has been done deliberately or there is no one who knows what is right, just and just. If they are still able to learn something about this subject, it has become necessary to teach them something. It should also not be forgotten that the value changes that emerged in the interpretation of the contents of moral norms, human, "police" and God, are the result of the political-economic weaknesses of the Greek "police" state, which we mentioned at the beginning, the "enlightenment" coups from the Sophists and the increasingly conservative concerns of the center. We will probably be able to decide where Plato and his Politeia can be placed on the scales of this conservatism, restoration (repairing the old, ancient order) and "progressiveness" after we get to know the whole text and of course the whole philosophy of Plato.

Because of his firm conviction that the triad Man-Police-God forms an indissoluble link with each other, Plato will devote his life to the explanation of the question of what is justice, which is the indispensable basis of all statehood. Deified as the daughter of Zeus, the "right" (law) is ancestral as a holy command (law) as it comes from the gods; but now it seems that (as in the case of Socrates) law has lost its feature of being an objective, unbiased guide, and the understanding of justice on which it should be based. The question of where the center of gravity of the Archimedes lever, the cornerstone that should be applied to determine what is just and right and what is unjust, has come to the fore.

It was impossible for Plato to refer to a source that puts a supreme, supreme level (god) on law and justice, an indisputable and absolute measure. We can try to grasp the adventure of seeking resources for justice and righteousness by thoroughly discussing the relationship between his "Ideas" teaching and the highest good and God. No Greek god had 'personally' (even though this goddess of justice) presented himself to Greek society as a representation of an eternally valid truth, an absolute ultimate power. (In the Defense of Socrates, Socrates' mention of a revelation directed to himself through the oracle of Delphi, and his saying that the power that appointed him as a philosopher is god, causes great reactions in the hearing assembly.

For Plato, however, it was essential that there must be a divine-ultimate power that contained the meaning of the world. Idea; The Spirit That Sees Good and Ideas Plato would adhere to this view for the rest of his life and would search for how we could define and grasp that ultimate truth, the "last thing", contained in the divine; At that point Plato would now admit that the powers of reason, of the intellect, were at their own limits; this "last thing", which cannot be rationalized no matter how hard it is, will only show itself to us through seeing, looking (looking) that God offers at just the right, happy moment; but "this last thing" cannot be decomposed into other concepts beyond itself; Since it is a concept of itself, it cannot be explained (with reason); something that really exists, it is being, that's all, and we have to believe in it.

-in fact, we see this way of thinking in geometry as well. The fifth postulate has been accepted as unquestionably true.

In mathematics, scientists say that division by zero is undefined and get out of it; At some point, it's easy to accept without questioning.

Plato had no doubt that this last and first thing was the "good," the beginning and principle of the world. The question of what the characteristic essence of this "good" consisted of was a question that had to be set aside.

We learn that in academia there is only one lecture on this ultimate principle, 'good'. This is interesting; in other words, Plato did not activate the "dialogue" way that Socrates chose to convey his thoughts and his own thoughts to the outside world, and was content with making shaky and undecided references about the content of the "good".

According to Plato, "good" is something that can only be realized in an image, by "looking at it", and its existence can be thought. We can only approximate this "first-good"

We can grasp it through the features created by the demands we put on it. In the face of the constant transformation, change, formation and disappearance of the objects of this world (universe), there must be something that has never changed, that is motionless, that remains the same with itself, that is eternal. The supreme divine is absolute measure. However, Plato has an unusual view of the connection of this unwavering, divine measure with practical, earthly life:

From this principled thing, this divine thing, which is completely devoid of personality, does not produce effects, does not radiate power, there is no way down to man. This understanding is contrary to Christianity, which emerged hundreds of years after Plato, and is difficult to understand in this respect. Christian man has not found a way to reach God from that original sin; original sin expelled man from God's paradise, blocking his way back; then the "savior", Christ, is the pavement of this path back to heaven. For Plato, the only thing left to do is to go his own way, to seek the divine as best he can; According to him, this divine is what is good, true and right and beautiful at the same time. During the ascent, the lowest rungs of this god-being facilitate man's ascent. Just below the "Good" are those countless "Ideas".

It will not work if we open a parenthesis here and ask how Plato conceived the relationship, or rather the bond, between this "supra-beings" world and the Ideas and the objects that are their "shadows" in the world, that infinite number of beings. Every object in the world is a reflection of its Idea, but it seems unnecessary to explain what kind of this relation of reflection is.

-If we are all reflections of an idea, then isn't the world of ideas actually the "other side" we will reach when we die, teacher?

-As you said here, we have to introduce the concept of soul.

In Hegel's system of philosophy, there is a situation similar to the "looseness" in the transition of the "geist", which is understood as the first principle, the absolute mind, to the stages of objectification, and its transformation.

The lowest (above) Ideas, the truly existing and unchanging essence of all objects and values of our experience, are divine and distant from us, like the highest principle "good". It does not move, does not change, does not transform because it is plain, simple, self-sufficient, perfectly completed in itself; This pure, only true world devoid of passions and feelings, the world of Ideas, is also essentially the world of happiness and spiritual well-being. We humans stand against this world of Ideas; there is an insurmountable, deep chasm between these two planes; Just as in the Christian belief that Jesus, the savior, paved the way between God and man, there is a need for an intermediary, a tool. However, this intermediary is not a savior, a purifier like Jesus. Logically, this intermediary must be part of the divine on the one hand, and on the other hand it must have a connection with the human; this agent is the soul in Plato.

Once before he descended into the material body of man and equipped himself with the material-temporary, mortal, he lived in the community of the gods, "looking" at the Ideas, facing them.

In these gods, who appear as the gods of social belief, that "first-good" embodies itself, albeit at a very low level; Therefore, the gods must be good too, and all the bad things of myth that the writers of tragedy and epic say about the gods, according to Plato, must be human inventions and distortions. The human spirit is related to these gods, who are close enough to help and encourage people; However, when the soul descended into the world of becomings, that is, transformations and disappearances, it drank more or less water from the river of oblivion, and finally almost forgot its past life, the beautiful world of Ideas. That's why the soul needs an awakener, a "shock" in this world, someone who has awakened before, who is either a philosopher or a god. The soul, which meets the philosopher and learns the right way, will try to reach the divine once again. This climbing requires a long effort, a painstaking toil; As a person climbs on the way to Ideas, the highest and true knowledge, reason, rational comprehension and power begin to become useless; The closer we get to the Ideas, the more the eternal can no longer be grasped by thought, where, by the grace of god, at the right moment, by virtue of supreme grace, it can only "look" at them. So, no matter how high man rises under the guidance of the philosopher, the tension between man and the divine will never be resolved; There is an inevitable causal link between striving and reaching the goal. Effort does not necessarily have to yield results.

A tragic human drama, a despair

This may seem like a disgrace to us, but Plato does not see a dimension of the tragedy of man in this fruitless effort, and he thinks that mental and intellectual effort gives man the greatest possible joy and pleasure. Climbing towards the sun of the Ideas is 729 times greater than the purely earthly pleasure of the unawakened person. We know that for the sophists, man is the measure of all things, there are no general truths; While these subjectivizing, meaning that there are no universally valid norms and laws, have devastating effects on the whole of social life, Plato reverses the arrow and says that the "absolute good" and the divine offer reliable, final measures and values.

From this model of relationship designed between practical life and the world of Ideas, that is, the realm of ultimate, true knowledge and the divine, some conclusions arise about the essence of justice and law. For one thing, the measure of being fair and behaving equitably cannot be determined only by worldly values or the content and purposes that concern individuals; justice (right, law), it should be aimed at the first good, they should be evaluated accordingly; this should, as far as possible, manifest itself in actions and beliefs, in the way of thinking. Therefore (thanks to the non-worldly actions of the individual), the possibility of the state to attain an Idea-like characteristic arises, the demand for the realization of this possibility arises; the state is connected to the divine first cause; settles in it. So, in Plato's thought, the secular (secularized) state means the disappearance of the world order. The most important, first and most beautiful laws are therefore taken from Apollo.

Secularism was destroyed in my country with the beginning of the new millennium. Education passed into the hands of sects and congregations.

Sects attempted a coup. They failed, yes, but innocent people died. State officials who did not dress appropriately for the republican revolutions showed up at all levels.

Political Islam had won a great victory.

If the state of this world is to be a state in accordance with the Ideas, there must be a "state of Ideas" above, at the very back, or more precisely, the state as an Idea (state Idea). The state in this world, which is the state that is born, develops and changes, is the faithful copy, image of this Idea that is more or less suitable for it.

On the other hand, the content and fairness of justice and law cannot be grasped and fixed in the last analysis, either verbally or in writing; because justice and law can only be determined as the function of this first-good in relation to a certain area of concrete life. To be just, thus understood, is the fulfillment of the general human duty; this effort, according to the previous definition, should be directed towards achieving the Idea of the good; so, actions and activities in a narrow, certain sphere of life should also be understood as an effort to reach the Idea of the good in a certain sense.

In this respect, a person cannot be just and cannot live in accordance with the right, law and justice without fulfilling the other, concrete-practical duties required by being human. This is the same as striving for good. As much as it is necessary for a person to be a knowledge lover and a philosopher, and it is a characteristic and behavior that should be expected from a person, it is also necessary for him to suppress and control his non-spiritual-spiritual, impulses, wishes and desires, and his biological side, and to be moderate and intelligent. However, a person who wants to go to the end on this road should be persistent and patient, despite all obstacles and opponents, should not lose sight of determination and courage so that he does not deviate from his goal with unnecessary and unfounded fears. Wisdom, shrewdness, wisdom, temperance, and courage, then, are the prerequisites for justice, and all these are but the steps of the sole "virtue"; This virtue, which gives power, energy and talent to people, is to be human, to be the carrier of a spirit resembling a god.

From this point of view, the four chief virtues we mentioned appear as functions of the soul; however, they differ among themselves, and these differences point to the special tasks of the soul, corresponding to certain forms of the spiritual. One who observes the whole of spiritual life will easily recognize understanding or intellect. The subjects (objects) of this soul function are within the realm of the spiritual, the thinkable, and the calculable; the objects of the side directed by desires, desires, physical needs are the riches of this world; For example, wealth, beauty, strength, pleasure in love, eating, drinking fall into this second group of side or spiritual functions. The soul also has a third aspect or third function. It can be argued whether this side, which at first glance allows to protect oneself, to get angry and attack when necessary, and to survive, belongs to the logical side of the soul or to the side of other desires and ambitions; but this soul function, whose objects are honor, dominance, power, power, represents higher values than the second side. Representing a third set of self-protective functions, this part belongs neither to the one nor to the other. These three functions of the soul are interconnected.

The fundamental difference that distinguishes it from The features that distinguish these three parts, one part representing thinking, the other emotions created by biological needs, and the third representing the preferences of the will, should be sought in their objects; because after all, the soul is a whole whose unity is provided by the virtue of justice. This corresponds to some kind of reaction or activity in each of these three parts or sides of the soul against external objects: In the first, which we are talking about, besides reason, thinking, the soul has the activity or characteristic of acquiring knowledge, learning; In the part of the soul that corresponds to the emotions arising from the impulses and needs that we call biological today, there is the feeling of joy, pleasure, pleasure, and in the third, there is desire, ambition, intense desire. Since these three different areas can be separated from each other as areas of life, it would probably not be wrong to say that Plato did not reach the doctrine of the parts of the soul through speculation, but by looking at life. If we accept that every object, every thing, every being has its own specific task and is equipped with the necessary abilities to fulfill these duties, these abilities must also be represented in the corresponding parts of the soul. Therefore, three basic "virtues" can be determined as a result of this reasoning: The wise, logical side of the soul corresponds to the virtue in the form of knowing and learning, that is, the "virtue of wisdom"; the "virtue of courage" to the desire to impose itself, to protect its honor, and finally to the "virtue of temperance." For only the reasonable and self-controlled person can respond in a balanced way to the urges and needs part of the soul; reconciles the pressure to satisfy the impulses with the ultimate goal of the soul. At this point, justice has the upper hand of ensuring the harmony of these parts of the soul with each other; It ensures that each part does its part in the whole, and that each spiritual function performs its main function in the service of the "good Idea" of the soul as a whole, while fulfilling its own task.

Between Two Planes and As we have mentioned before, a person whose soul has these characteristics and tries to establish his connection with God through this soul cannot directly realize this relationship because there is a state in between.

Without the state, even the most just and justest person cannot live as a human being. Since the state is made up of people, its essence can only be explained on the basis of human nature (character). The state is the bigger one (compared to the human) According to Plato, however, it can be explained much more easily than the smaller one; A teacher can easily educate the ignorant through the state. Adhering to this method, Plato first develops his thoughts on the state; these thoughts then lead him to the model of the structure of the soul. Three social layers correspond to these three soul divisions. Hippodamos of Miletus, contemporary of Pericles, who planned and built the city of Miletus and Peiraieus after the Persian wars, considered the artisans, peasants and warriors as the three basic social layers of the polis.

Among the Egyptians, a distinction was made between priests, artisans and shepherds, peasants and hunters. All these and similar social definitions reflect a basic logic of classification appropriate to nature; perhaps the habit of dividing by three from architecture was active in Hippodamos; for it divides the country into three (social) parts and three laws, and assigns neither the commercial sector nor the stratum representing mental activity an important role. In Plato, the social division parallels the divisions of the soul. Thus, the Greek polis (city/city-state) becomes a great image, reflection, or copy of the soul. The state provides the order of the steps between man and god; supports climbing; raises people up these steps. Plato accurately determines the motives and aims of the third social group, its efforts to reach possessions, and identifies it with the third side or part of the soul that we are talking about. This third group is the social layer, the mass of society, which feeds and pays the superiors; their wage (reward) is the property that they can seize and have the opportunity to own; they live in peace, away from danger. We cannot learn much about this social stratum; marriages, child-rearing patterns, etc. not explained in detail. It is only possible for their children to be included in the upper social stratum if they show before they start schooling that they have the gold and silver characteristics of the 'guardians' (guardians). They do not, then, necessarily remain among members of their own social group; they also have the opportunity to be happy in life; because as long as they own property, they experience a sense of inner satisfaction.

Their happiness stems from this satisfaction. The majority of police citizens fall into this stratum. Plato, the second social

sees warriors or "watchmen" who represent courage as a layer. The "watchmen" corresponding to the second part of the soul are closer to the first part, to reason, to the virtue of thinking, and to knowledge, wisdom, which is the object of this virtue, than to the other social layer. In fact, the first layer, the first layer of the soul, which corresponds to the mind section, is derived from the second layer as the top layer, but there is no clear distinction between it and this layer. The concept of "guardians", which was used initially for warriors and later in the definition of the philosophers of the first group, seems to describe these two layers together. In the eyes of these dominant-ruling philosophers, the "ideal state" reaches its climax and approaches the plane of the Ideas, even to themselves. So, for Plato, social strata not only express the result of a legal division, but also correspond to a metaphysical order. In this metaphysical order rising towards the Idea, there is a social stratification according to the scale of abilities and the educational status of individual people as a result of these abilities. The measure of talent depends on the gold, silver, copper and iron of one's own nature. (Sometimes a silver sprout is born from a golden father). If justice has undertaken the task of establishing the unity of the three parts and maintaining the order in the soul, this fairness within the state should also be the function of each social layer; When each social stratum does its part, by model, this will mean doing justice to the good of the entire police community. If the virtue of doing what is right and just is a virtue in every person and everyone, regardless of women, children, slaves, masters, craftsmen, then the well-being of the state is also guaranteed. So, the realization of every profession, craft, official duty, on the other hand, appears as an inevitable obligation, the realization of justice. Every violation of this basic principle leads to injustice, injustice; This means the unhappiness of the state. For example, if someone undeservedly took part in one of these three social strata or meddled in everything. Now, depending on which of these three parts such a situation arises, the negative consequences for the state will also be different. For example, in the third stratum, say, a shoemaker or a carpenter, then he does not cause such perceptible disruptions and troubles; Whereas, a ruler who should be fair makes great contributions to the state if he is in a place he deserves on the level of justice he represents, otherwise it causes disasters.

Unfortunately, weakness and inadequacy can occur anywhere; human beings can very often be attached to the imperfect, the erroneous, the physical-material; Instead of being at the service of the Idea, one can pursue the material. For this reason, all possibilities and opportunities that could lead to evil should be prevented in the first place, as effectively as possible. The abuse of power and power is nothing but the use of one's personal power for one's own benefit. There are two troubles at the source of this: the greed of money and possessions and the struggle for the sake of women.

The sources of this scourge or evil must be rooted out.

There are Sufis who claim that the only way to dry the source of this evil is divine love.

Avoiding all kinds of worldly interests, eating less, sleeping less and staying away from sexual pleasure.

Therefore, in this ideal state, the right to own all kinds of property is prohibited to the uppermost social group and the lower one. The third group, that is, those who feed, meet the needs of those who protect and teach. As it can be seen, Plato arrives at consistent conclusions for real life, coming from general determinations and preconditions. It's not like his problem is whether his period is suitable for the applicability of the demands and practices based on these determinations, and whether people find them ridiculous. The general starting point and the results derived from it are compatible with each other; this consistency seems sufficient for him. Because the difficulties of adaptation at the beginning will be eliminated through practice, adoption, education and training, and people will live together in the state by adhering to the principles stipulated by it. The call for the dispossession of the upper classes is not a dream of a return to the idyllic, primitive status of a past "golden age", but a derived demand as a condition for rulers, guardians, sages to transcend their selfishness in performing the service of the general public.

A request for the prohibition of a family, marriage (contract) should be understood in the same way. Here, too, Plato comes to practical life from general preliminary determinations. The soul of the godlike man is essentially genderless, just like the god.

Unless gender is one of the constitutive features of the soul, male and female are essentially one; The difference is that the woman can give birth as a physical being, while the man contributes to reproduction. In all other respects, woman is quantitatively, i.e., physical.