The classification of justice in Plato's Republic consisted in understanding what its true meaning is. Socrates and his colleagues engage in an in-depth discussion about what justice means, as Socrates tries to bring together the message behind it. In Book IV Socrates finally affirmed the definition of justice conveyed behind the virtues of wisdom, courage and moderation. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Wisdom seems to be clearly distinguishable in our topic; and in relation to it a paradoxical fact arises. Book IV's vision of wisdom is very interesting, in the beginning, first, we find wisdom. If the guardians did not govern, say, if it were a democracy, their virtue would not translate into the virtue of the city. Wisdom is with the guards because they know how to govern the territory, furthermore it is specified that wisdom must be said to reside in the class of rulers, since they govern by default by advising the other classes and themselves. We are the strongest of the Guardians, having been raised and trained to take the place of leaders throughout their lives, and they are the youngest and most seasoned of the people. But their wisdom becomes the virtue of the city since they are responsible for the wisdom of the state found in their councils. In Book IV, Courage belongs to the assistants. It is only their courage that counts as the city's virtue, because it is they who must fight for the city. A brave farmer, or even a ruler, would do the city no good. Courage can best be found in the class specifically inculcated with courage throughout the careers of members of that class: these are the auxiliaries who, in their capacity as soldiers, have become courageous bearers, to reflect Socrates' comparison. The courage of the State is reflected in its very being. Do it, at least as a testimony to the courage of the citizens, and you will be right. On another occasion, if you wish, we will delve into the question: for now it falls within our investigation, the object of which is justice: we have therefore done enough, I imagine, for the investigation of courage. In Book IV, Moderation or being known from Socrates as Temperance is synonymous with the consensus that the city will govern, and justice is essentially its complement, the concept of specialization, the law by which everyone does the work for which they are best suited. It's a little harder to examine because it tends to cross-fertilize the other virtues. In ordering or managing (tempering) certain pleasures or desires in the person, temperance is found; it is said that the temperate man is master of himself. When we apply this to the economy, we see that the government must operate in harmony in order for it to govern itself. The class in the state must conform to other classes; classes agree with the duties of all classes in the state and actively support them. Therefore, the state can be said to be its own master, as the three classes will function smoothly as a whole (the state) due to class concord and harmony. The ruling class, in which the virtue of wisdom lies in advice, agrees to govern in the name of the other classes and of itself; the dominated classes agree to serve and be wisely governed. Thus, in society, the principle of temperance is realized. It seems therefore that, in promoting the virtue of a State, the power that makes each member of it do his work can compete with his wisdom, his temperance and his courage. Only the fourth virtue remains, justice, which determined three of the four virtues. They want to emphasize that the responsibility of, 1997.