<P> At the beginning of Book II, Plato's two brothers challenge Socrates to define justice in the man, and unlike the rather short and simple definitions offered in Book I, their views of justice are presented in two independent speeches . Glaucon's speech reprises Thrasymachus' idea of justice; it starts with the legend of Gyges who discovered a ring that gave him the power to become invisible . Glaucon uses this story to argue that no man would be just if he had the opportunity of doing injustice with impunity . With the power to become invisible, Gyges is able to seduce the queen, murder the king, and take over the kingdom . Glaucon argues that the just as well as the unjust man would do the same if they had the power to get away with injustice exempt from punishment . The only reason that men are just and praise justice is out of fear of being punished for injustice . The law is a product of compromise between individuals who agree not to do injustice to others if others will not do injustice to them . Glaucon says that if people had the power to do injustice without fear of punishment, they would not enter into such an agreement . Glaucon uses this argument to challenge Socrates to defend the position that the unjust life is better than the just life . Adeimantus adds to Glaucon's speech the charge that men are only just for the results that justice brings one fortune, honor, reputation . Adeimantus challenges Socrates to prove that being just is worth something in and of itself, not only as a means to an end . </P> <P> Socrates says that there is no better topic to debate . In response to the two views of injustice and justice presented by Glaucon and Adeimantus, he claims incompetence, but feels it would be impious to leave justice in such doubt . Thus the Republic sets out to define justice . Given the difficulty of this task as proven in Book I, Socrates in Book II leads his interlocutors into a discussion of justice in the city, which Socrates suggests may help them see justice not only in the person, but on a larger scale, "first in cities searching for what it is; then thusly we could examine also in some individual, examining the likeness of the bigger in the idea of the littler" (368e--369a). </P> <P> For over two and a half millennia, scholars have differed on the aptness of the city - soul analogy Socrates uses to find justice in Books II through V . The Republic is a dramatic dialogue, not a treatise . Socrates' definition of justice is never unconditionally stated, only versions of justice within each city are "found" and evaluated in Books II through Book V. Socrates constantly refers the definition of justice back to the conditions of the city for which it is created . He builds a series of myths, or noble lies, to make the cities appear just, and these conditions moderate life within the communities . The "earth born" myth makes all men believe that they are born from the earth and have predestined natures within their veins . Accordingly, Socrates defines justice as "working at that which he is naturally best suited", and "to do one's own business and not to be a busybody" (433a--433b) and goes on to say that justice sustains and perfects the other three cardinal virtues: Temperance, Wisdom, and Courage, and that justice is the cause and condition of their existence . Socrates does not include justice as a virtue within the city, suggesting that justice does not exist within the human soul either, rather it is the result of a "well ordered" soul . A result of this conception of justice separates people into three types; that of the soldier, that of the producer, and that of a ruler . If a ruler can create just laws, and if the warriors can carry out the orders of the rulers, and if the producers can obey this authority, then a society will be just . </P> <P> The city is challenged by Adeimantus and Glaucon throughout its development: Adeimantus cannot find happiness in the city, and Glaucon cannot find honor and glory . This hypothetical city contains no private property, no marriage, or nuclear families . These are sacrificed for the common good and doing what is best fitting to one's nature . In Book V Socrates addresses the question of "natural - ness" of and possibility for this city, concluding in Book VI, that the city's ontological status regards a construction of the soul, not of an actual metropolis . </P>

How does plato define justice in the republic
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