Adeimantus' Argument

Argument

“It's best to be unjust but to appear just, even going so far as to suggest that since justice is difficult to perform, a one-by-one who chases fairness is condemning him or herself to a tough life.”

Introduction

'To do injustice is said to be a good; to bear injustice an evil. As the bad is discovered by know-how to be greater than the good, the sufferer, who cannot furthermore be doers, make a compact that they will have neither, and this compact or signify is called justice, but is actually the impossibility of doing injustice. No one would observe such a compact if he were not obliged. Let us suppose that the just and unjust have two rings, like that of Gyges in the well-known story, which make them unseen, and then no distinction will appear in them, for every person will do evil if he can. And he who abstains will be considered by the world as a fool for his pains. Men may praise him in public out of fear for themselves, but they will laugh at him in their hearts (www.gutenberg.org).

'And now let us border a perfect of the just and unjust. Imagine the unjust man to be expert of his craft, seldom making mistakes and easily correcting them; having presents of cash, talk, strength—the utmost villain bearing the highest character: and at his edge let us location the just in his nobleness and simplicity—being, not seeming—without name or reward—clothed in his fairness only—the best of men who is thought to be the lowest, and let him pass away as he has lived. I might add (but I would rather put the rest into the mouth of the panegyrists of injustice—they will tell you) that the just man will be scourged, racked, bound, will have his eyes put out, and will at last be crucified (literally impaled)—and all this because he ought to have favored appearing to being. How distinct is the case of the unjust who clings to look as the factual reality! His high feature makes him a leader; he can wed where he likes, trade where he likes, help his associates and hurt his enemies; having got wealthy by dishonesty he can adoration the gods better, and will thus be more loved by them than the just.'

Discussion

This is a very strong and a good argument, because of the fact that the liberty which we are presuming may be most completely granted to them in the form of such a power as is said to have been owned by Gyges, the ancestor of Croesus the Lydian. According to the custom, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an unfastening in the earth at the location where he was feeding his flock. He was astonished at this, and afresh moving the ring he turned the collet outwards and reappeared; he made several tests of the ring, and habitually with the identical result—when ...