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The ending of the itap thus forms the outer boundaries of the main theme of the text. It is certain that Plato designed this finale while designing and developing the main part; therefore, we do not have a section in which sections that did not find a place in the text before were added. Numerous references in the chapters dealing with the main subject of the text, and even at the beginning of Book I, show this. At the beginning of the main chapter, Socrates defines justice as the good that anyone who wants to be happy must love simply and for the consequences it will bring. In his picture of the world of unrighteousness, Glaucon also refers to the terrible suffering that the just person will have to endure.

Plato was also supposed to oppose these claims, but the objection to the view that the unjust always takes advantage and the just loses occurs in Book X, the same words about justice are used again, but this time the focus is on injustice, not justice.

Where the art of literature is dealt with, the question of how man should be reflected in literature is left behind the comprehension of views about justice in a precise language.

In Book X, Socrates also talks about this, while doing this, he makes reference to the past. We often come across flashbacks from the last book or just before, but these are places that show that Plato, while writing Book X, redesigned and considered the whole in his mind, rather than the result of a mess, unplanned or squeezing an afterthought. . Let's move on to the structural integrity of the text with a final mention. III. At the beginning of the Book, Socrates argues that Hades has been humiliated in literature dating back to that time and opposes it, but does not set out what the correct view should be. However, the closing myth of Book X provides an answer; therefore, it would not be wrong to assume that this answer in Book X was designed from the very beginning. Likewise, the lines of connection between Book I and Book X point to such a holistic thought. In the first book, Kephalos says that as the old man approaches death, he begins to fear the next world, wakes up at night with terror, and waits in darkness for the rest of his life.

Stories that the person used to laugh at before suddenly gain a frightening power. Here, the understanding of the other world, III. It is the same as the one rejected in the Book, but the closing myth at the end of Book X offers us the true image in this regard. (The analytic evaluators of which we have spoken have also noticed this and judged that Books I and X were written at the same time; but their very understanding can be presented as proof that they have misunderstood Plato's art, for without all those previous stages, the afterlife that comes to us at the end. His myth would be irrelevant, to remain naked, to turn into a fable.) While Socrates was speaking with Thrasymachus, he raises the question of whether the gods are just as well, and says that the just one should be the friend of the gods, upon the hesitant agreement of the other with this thought; and at the end, making a clear reference to this initial place, he proves that the just, the righteous are the friends of the gods. This means that the first part is insufficient, with the explanations made at the end, Socrates also makes up for the lack in the beginning. In Book I, which serves as an introduction, all the topics that will be discussed in the future are briefly mentioned, and these planes are explained and emphasized one by one as the text progresses. We mentioned Kephalos; Cephalos also prepares us for other thematic planes. He sees the root cause of happiness and unhappiness in the character of man, thus not only paving the way for an answer to Gluacon's request to investigate the essence of the just and its effect on the soul, but also points out that the character of the city citizen, as nature offers to man, should be decisive in the choice of this citizen; This is a fundamental principle of choice for the construction of the state.

He is also the one who spoke of the tyrant Eros, the greatest tyrant of the races; Thus, it reflects a theme of fundamental importance in terms of Plato's philosophy to our ears for the first time. Eros appears three times; the nurturer, the educator's measured love for the nobility of the soul and the beauty of the body, as a blissful, insatiable desire for the knowledge of truth and truth, but at the same time, if we go back to the starting point, the most terrible passion of the senses, as the demagogue of the soul, can only be seen in what is the essence and duty of the soul. Eros is defined with all its magnificence and magnificence. Again, one of the views that have developed and gained integrity in the text is related to money. For Kephalos, money is a means of living justly, but here is a limited, incomplete view of money that moves the world, what money really means becomes clear as the dialogue develops; money is presented as one of the major causes of state collapse (IV, VIII, IX). Plato Polemar