“It seems, then, that a just person has turned out to be a kind of thief. You probably got that idea from Homer. For he loves Autolycus, the maternal grandfather of Odysseus, whom he describes as better than everyone at stealing and swearing false oaths. According to you, Homer, and Simonides, then, justice seems to be some sort of craft of stealing—one that benefits friends and harms enemies. Isn’t that what you meant?”—“Republic, Book V,” 334b, p. 79
Socrates defines justice throughout “The Republic,” and he portrays these definitions through his different conversations with various individuals. This particular passage describes his conversation with Polemarchus, who he speaks to after Cephalos and before Thrasymachus. In his prior conversation with Cephalos, Socrates concludes that justice involves returning what one has borrowed to someone else. Specifically, Socrates asserts that one should never borrow anything permanently from someone else, as this is akin to thievery. In his latter conversation with Thrasymachus, Socrates argues that justice involves more than power. Specifically, Socrates argues that true justice must entail wisdom and virtue, whereas Thrasymachus believes that justice represents the will of the mighty. Socrates’ views differ the most from Thrasymachus’ and the least from Cephalos’, and his views somewhat differ from Polemarchus, which this exegesis will closely examine. In his conversation with Polemarchus, Socrates ultimately concludes that justice involves never harming one’s enemies, a conclusion shared by few people during Socrates’ time.
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Throughout this passage, Socrates illustrates his abilities to listen actively and respond cohesively, as this is a response to Polemarchus’ earlier assertions. Specifically, Socrates had inquired, “So whenever someone is clever at guarding money, he must be clever at stealing it,” to which Polemarchus replies, “So the argument suggests, at least.” This is why Socrates begins this passage with the remark, “It seems, then, that a just person has turned out to be a kind of thief.” This is an excellent example of Socrates’ deductive reasoning, as he lists several reasons that lead to his conclusion that justice can be synonymous with thievery, which is a theme he alludes to in his previous conversation with Cephalos. Cephalos mistakenly believed that it was easy to be just until Socrates pointed out flaws in his conception of justice. He repeats the same procedure with Polemarchus, although he absolves Polemarchus for some of his beliefs since those beliefs originated from societal influence, not moral deficiency.
Socrates also alludes to Homer, as if to provide a justification for Polemarchus’ misplaced sense of justice. This is exactly why Socrates states “you probably got that idea from Homer.” This statement is significant, as it refers to major guiding forces for most Athenians, or from where most Athenians received their belief systems. Homer is renown for The Odyssey, which is an allegorical tale of morality that continues to serve as an influential force today. Within this tale, multiple incidents occur that Socrates would deem unjust, such as the treatment of enemies and the pervasiveness of violence. However, Socrates understands the power of Homer’s words, and this statement illustrates that he understands Polemarchus’ misunderstanding of justice, as it was simply learned from a revered figure in Greek society.
Socrates reaffirms this understanding when he continues, “for he loves Autolycus, the maternal grandfather of Odysseus, whom he describes as better than everyone at stealing and swearing false oaths.” The “he” refers to Homer, who Socrates confirms as someone who reveres “the maternal grandfather of Odysseus,” who is “better than everyone at stealing and swearing false oaths.” However, these figures are considered moral, just figures by Greek society, which is exactly why an individual such as Polemarchus would believe that it is perfectly acceptable, and perfectly just, to harm one’s enemies when needed. After all, The Odyssey involved bloodshed and battles between countless men, and the victors of these battles were considered modicums of justice since in securing their own rule, they purportedly secured the safety of others. Since these types of men were revered in Athenian society, Socrates understands the justification behind Polemarchus’ beliefs.
Socrates reinforces this justification when he states, “According to you, Homer, and Simonides, then, justice seems to be some sort of craft of stealing—one that benefits friends and harms enemies.” Socrates does not state, “according to you,” he states, “according to you, Homer, and Simonides,” which means that Socrates believes that Polemarchus is not alone in his beliefs. Socrates also confirms his understanding of these men’s notions of justice, which is that “justice seems to be some sort of craft of stealing,” which he alludes to earlier in “The Republic.” Socrates specifies that this thievery is “one that benefits friends and harms enemies.” This is significant, as Athenian notions of justice revolve around harming enemies and benefitting friends. This is the basis for major wars and territorial conflicts, and this type of justice resounds throughout Greek classics such as The Odyssey. This statement is also logical, as Socrates attempts to reaffirm Polemarchus’ notion of justice. Socrates’ initial understanding of that notion is accurate, but in an effort to be fair towards Polemarchus, Socrates explicitly states that his understanding of Polemarchus’ beliefs is that Polemarchus believes that harming one’s enemy is not only necessary, but just.
Socrates’ final line is also significant, even though it is a question. Socrates inquires, “Isn’t that what you meant?” With this question, Socrates is not being fraction; he is simply trying to confirm that his understanding of Polemarchus’ sense of justice aligns with the reality of Polemarchus’ sense of justice. This question also characterizes Socrates’ statements throughout “The Republic,” as he addresses his listeners respectfully and clearly. Even if Socrates disagrees with those listening to him, he still responds pleasantly and attempts to understand, rather than fight, his audience. His understanding is exactly why he is able to define justice fluidly throughout “The Republic,” and he is able to rephrase his audience’s misplaced notions of justice in such a way that even the audience understands that they need to adjust their perceptions.
This passage first within the context of “The Republic” as a whole since it provides insight into another aspect of Socrates’ notion of justice. Before his discussion with Polemarchus, Socrates discusses justice with Cephalos, and he firmly states that justice should not involve permanent borrowing, which is akin to thievery. Socrates builds on this assertion in his dialogue with Polemarchus, and he firmly states that one should never harm one’s enemies, as this is self-serving and not just. This passage provides an excellent foundation for Socrates to transition to his discussion with Thrasymachus, whose views differ greatly from those of Socrates.
- Morgan, Michael L. Classic Moral and Political Theory. Indianapolis, Indiana: Hackett Publishing Company, Inc., 2011.
