Hobbes’ State of Nature vs. Civil Society & Plato’s Justice
Hobbes’ State of Nature and Civil Society
Hobbes sought to imagine how human beings would conduct themselves if they were not subject to political power. He called this imaginary scenario the state of nature. Man’s life in such a state is characterized by:
- Freedom Without Limits: Men live freely, without any kind of limitations other than those established by their own strength and the laws of nature. Hobbes called this freedom natural right.
- Driven by Two Principles: In this state, men are driven by two principles: first, to defend their own lives, and second, to satisfy their natural appetites.
- Unlimited Desires Lead to War: Because nothing limits their desires, men can desire anything they like—steal, subjugate, humiliate, etc. This permanently leads to a war of all against all. In this state, there is no possibility of progress, property, or society of any kind. Hence, the life of men in a state of nature is solitary, poor, and nasty.
Civil Society
Reason, which leads men to excite their passions and desires and imagine pleasures beyond their needs, also leads them to think about how to improve their living conditions. Hence, to escape this war of all against all, they end up establishing a pact or social contract that creates the state or civil society. This consists of each man individually undertaking to renounce their natural rights in favor of an individual or assembly, provided that the others also undertake to do so. From then on, it is this power that decides who has rights to what and which individuals do not. The established power will be the source of all legislation and all order and cannot be questioned in its decisions, as doing so would break the covenant and lead to a return to the state of nature.
What is Justice for Plato?
Justice in the Soul
Plato holds that man is a composite of body and soul. The human soul has three parts, each with a power or function:
- The Rational: Where the power of knowledge resides.
- The Irascible: Where ambition and will lie.
- The Concupiscent or Appetitive: The home of desires.
Each of these parts of the soul has a corresponding virtue:
- Wisdom or Prudence: The virtue of the rational soul itself, and thus, this part should guide the other two.
- Fortitude: Characteristic of the irascible part of the soul.
- Temperance: The virtue peculiar to the appetitive part of the soul.
According to Plato, justice is achieved when each part of the soul fulfills its specific virtues, which implies that the irascible and concupiscent parts of the soul are guided by the rational part.
Justice and Social Order
According to Plato, in every state, we can distinguish three basic strata, each with specific functions. These three elements are:
- Philosopher-Rulers: They will be in charge of directing public affairs and must be elected from among the wisest warriors.
- Warrior-Guardians: They will be responsible for defending citizens from external and internal enemies.
- Producers: (Farmers, artisans, and traders) They will be responsible for producing the goods needed for the life of the entire population. Their characteristic virtue will be temperance.