SUMATRA, MARIE BERNADETTE A.

July 1, 2021

BS ARCHITECTURE 4-1

READ BOOK 1

ANSWER IN PARAGRAPH FORM EACH ITEM:

1. Explain the Socratic method of elenchus and its use(s) in philosophical/intellectual

engagement

Socratic Method also known as dialectic is a series of questions and answers that probe
the issue under discussion even more deeply. The Socratic method is used today as the
principal instruction in numerous law schools, and in classes where rhetoric and argument
continue to sharpen our always-growing minds. The classroom experience in the Socratic
method is a shared dialogue between teacher and students, in which both are accountable for
moving the conversation forward through questioning. The "teacher," or dialogue leader, asks
probing questions in an attempt to uncover the values and ideas that frame and support the
participants' thoughts and statements. Students also have questions for both the teacher and
each other. The investigation is interactive, and the teacher is both a participant and a facilitator
of the discussion. Furthermore, the investigation is unrestricted. The teacher does not seek to
steer the students to a predetermined argument or conclusion. PowerPoint slides are not used
by those who follow the Socratic method. Without a lesson plan, the group just goes with the
flow of the conversation.

2. Guided by the Socratic elenchus, show the inadequacies detected in the definition of Justice
of a) Polemarchus (to give one what is due) and b) Thrasymachus (justice is the interest of the
stronger)

Justice could be defined as paying what is owed or as doing good to friends and
harming enemies. The beginning of Socrates’ momentous discussion of justice and the idea of
state is notably casual. Polemarchus, the character from Plato’s The Republic, is noted for
defining justice as “doing good to one’s friends and harm to one’s enemies.” This, in my opinion,
is not a very good way to think about or define justice. A person should do good for all people,
not only those whom they consider to be friends. You should do good to everyone not just
because it is the right thing to do, but also because it is a moral duty for all humans to be moral
and kind to one another. Although it is the correct thing to do for your friends to be kind and do
good things for them, what if your "friend" has bad intentions or is merely using you for the good
deeds you do for them? This would imply that you are giving good to your foes, contradicting
Polemarchus' words, and negating his notion of justice.

Thrasymachus tries his hand to define the term, convinced that his definition sound true
by stating, “justice is nothing other than the advantage of the stronger one”. According to
Thrasymachus, the stronger dominate society, hence making laws and defining what is
acceptable to the many should be regarded just. However, he argues that the stronger create
laws for their own profit, and that the governed, in acting justly, are doing so for the rulers'
benefit rather than their own. For a number of reasons, this reasoning is untenable. Justice,
which can also be defined as being reasonable or impartial, is one of the most important
elements of justice. As Thrasymachus explains, justice in its genuine form cannot be employed
only for the benefit of the powerful without the people acknowledging the injustices being
imposed on them. For justice is one of many qualities of morality, which is regarded as innate
and founded on a deep conviction.

3. What alternative (as implied in Book 1) was offered by Socrates as a better

understanding/notion of Justice? (Rooted in craftsmanship/proper function)

Socrates comes the closest to giving a true definition of justice when he says that
“justice is a virtue of the soul and injustice is a vice or defect of the soul”. Justice, according to
this view, is a property of the soul, not a tool of governments or individuals. The subjective
aspect of determining soul goodness explains why this concept is wrong. Justice, according to
Socrates, is a vague idea that may or may not be helpful to humans.