Plato describes these "philosopher

Plato describes these "philosopher kings" as "those who love the sight of truth" (Republic 475c) and supports the idea with the analogy of a captain and his ship or a doctor and his medicine. According to him, sailing and health are not things that everyone is qualified to practice by nature. A large part of the Republic then addresses how the educational system should be set up to produce these philosopher kings.

However, it must be taken into account that the ideal city outlined in the Republic is qualified by Socrates as the ideal luxurious city, examined to determine how it is that injustice and justice grow in a city (Republic 372e). According to Socrates, the "true" and "healthy" city is instead the one first outlined in book II of the Republic, 369c–372d, containing farmers, craftsmen, merchants, and wage-earners, but lacking the guardian class of philosopher-kings as well as delicacies such as "perfumed oils, incense, prostitutes, and pastries", in addition to paintings, gold, ivory, couches, a multitude of occupations such as poets and hunters, and war.

In addition, the ideal city is used as an image to illuminate the state of one's soul, or the will, reason, and desires combined in the human body. Socrates is attempting to make an image of a rightly ordered human, and then later goes on to describe the different kinds of humans that can be observed, from tyrants to lovers of money in various kinds of cities. The ideal city is not promoted, but only used to magnify the different kinds of individual humans and the state of their soul. However, the philosopher king image was used by many after Plato to justify their personal political beliefs. The philosophic soul according to Socrates has reason, will, and desires united in virtuous harmony. A philosopher has the moderate love for wisdom and the courage to act according to wisdom. Wisdom is knowledge about the Good or the right relations between all that exists.

Wherein it concerns states and rulers, Plato has made interesting arguments. For instance he asks which is better—a bad democracy or a country reigned by a tyrant. He argues that it is better to be ruled by a bad tyrant, than be a bad democracy (since here all the people are now responsible for such actions, rather than one individual committing many bad deeds.) This is emphasised within the Republic as Plato describes the event of mutiny on board a ship.[58] Plato suggests the ships crew to be in line with the democratic rule of many and the captain, although inhibited through ailments, the tyrant. Plato's description of this event is parallel to that of democracy within the state and the inherent problems that arise.

According to Plato, a state made up of different kinds of souls will, overall, decline from an aristocracy (rule by the best) to a timocracy (rule by the honorable), then to an oligarchy (rule by the few), then to a democracy (rule by the people), and finally to tyranny (rule by one person, rule by a tyrant).[59] Aristocracy is the form of government (politeia) advocated in Plato's Republic. This regime is ruled by a philosopher king, and thus is grounded on wisdom and reason. The aristocratic state, and the man whose nature corresponds to it, are the objects of Plato's analyses throughout much of the Republic, as opposed to the other four types of states/men, who are discussed later in his work. In Book VIII, Plato states in order the other four imperfect societies with a description of the state's structure and individual character. In timocracy the ruling class is made up primarily of those with a warrior-like character.[60] In his description, Plato has Sparta in mind. Oligarchy is made up of a society in which wealth is the criterion of merit and the wealthy are in control.[61] In democracy, the state bears resemblance to ancient Athens with traits such as equality of political opportunity and freedom for the individual to do as he likes.[62] Democracy then degenerates into tyranny from the conflict of rich and poor. It is characterized by an undisciplined society existing in chaos, where the tyrant rises as popular champion leading to the formation of his private army and the growth of oppression.[63][59][64]

Keputusan (Bahasa Melayu) 1:

Plato menerangkan "Raja ahli falsafah" ini sebagai "orang-orang yang suka di sisi kebenaran" (Republik 475c) dan menyokong idea dengan analogi Kapten dan kapal beliau atau doktor dan jurusan perubatan. Menurutnya, belayar dan kesihatan tidak perkara-perkara yang semua orang yang berkelayakan untuk mengamalkan oleh alam semula jadi. Sebahagian besar daripada Republik itu kemudian berucap bagaimana sistem pendidikan harus ditetapkan melahirkan Raja-Raja-ahli falsafah.Walau bagaimanapun, ia mesti diambil kira bahawa bandar ideal yang digariskan dalam Republik adalah layak oleh Socrates sebagai bandar mewah sesuai, diperiksa untuk menentukan bagaimana ia adalah ketidakadilan itu dan keadilan membesar di bandar (Republik 372e). Menurut Socrates, "benar" dan "sihat" merupakan sebaliknya yang pertama digariskan dalam buku II Republik, 369 c – 372d, mengandungi petani, kraftangan, peniaga-peniaga, dan makan gaji, tetapi kekurangan golongan penjaga ahli falsafah-Raja-Raja serta hidangan seperti "wangi minyak, Kemenyan, pelacur dan pastri", sebagai tambahan kepada lukisan, emas, gading, pelamin, sebilangan besar pekerjaan seperti penyair dan pemburu , dan perang.Di samping itu, bandar ini sesuai digunakan sebagai imej untuk menerangi Negeri satu jiwa, atau wasiat, sebab, dan keinginan yang digabungkan dalam tubuh manusia. Socrates sedang mencuba untuk membuat imej manusia memang disusun, dan kemudian nanti akan menyala untuk menerangkan pelbagai jenis manusia yang dapat diperhatikan, daripada zalim kepada pencinta wang dalam pelbagai jenis bandar-bandar. Bandar ideal adalah tidak digalakkan, tetapi hanya digunakan untuk besarkan pelbagai jenis manusia individu dan keadaan jiwa mereka. Walau bagaimanapun, ahli falsafah Raja imej telah digunakan oleh ramai selepas Plato untuk menjustifikasikan kepercayaan politik peribadi. Jiwa philosophic kata Socrates ada sebab, wasiat, dan berhasrat Bersatu dalam keharmonian yang bermoral tinggi. Ahli falsafah yang mempunyai cinta yang sederhana kebijaksanaan dan keberanian untuk bertindak mengikut kebijaksanaan. Hikmah ialah ilmu tentang yang baik atau betul hubungan antara semua yang wujud.Mana ianya melibatkan Negeri-Negeri dan Raja-Raja, Plato telah membuat hujah-hujah yang menarik. Sebagai contoh beliau meminta yang lebih baik — sebuah demokrasi yang buruk atau negara yang memerintah oleh seorang yang kejam. Beliau berpendapat bahawa ia adalah lebih baik untuk diperintah oleh seorang yang kejam buruk, daripada menjadi sebuah demokrasi yang buruk (kerana di sini semua orang kini bertanggungjawab ke atas apa-apa tindakan, bukannya seorang individu yang melakukan banyak perbuatan buruk.) Ini ditekankan dalam Republik seperti Plato menerangkan peristiwa dahagi diatas kapal. [58] Plato mencadangkan krew kapal supaya selaras dengan pemerintahan demokrasi banyak dan kapten, walaupun menghalang melalui penyakit, kejam itu. Keterangan Plato acara ini adalah selari dengan demokrasi dalam negara dan wujud masalah yang timbul.According to Plato, a state made up of different kinds of souls will, overall, decline from an aristocracy (rule by the best) to a timocracy (rule by the honorable), then to an oligarchy (rule by the few), then to a democracy (rule by the people), and finally to tyranny (rule by one person, rule by a tyrant).[59] Aristocracy is the form of government (politeia) advocated in Plato's Republic. This regime is ruled by a philosopher king, and thus is grounded on wisdom and reason. The aristocratic state, and the man whose nature corresponds to it, are the objects of Plato's analyses throughout much of the Republic, as opposed to the other four types of states/men, who are discussed later in his work. In Book VIII, Plato states in order the other four imperfect societies with a description of the state's structure and individual character. In timocracy the ruling class is made up primarily of those with a warrior-like character.[60] In his description, Plato has Sparta in mind. Oligarchy is made up of a society in which wealth is the criterion of merit and the wealthy are in control.[61] In democracy, the state bears resemblance to ancient Athens with traits such as equality of political opportunity and freedom for the individual to do as he likes.[62] Democracy then degenerates into tyranny from the conflict of rich and poor. It is characterized by an undisciplined society existing in chaos, where the tyrant rises as popular champion leading to the formation of his private army and the growth of oppression.[63][59][64]