臺灣博碩士論文加值系統

柏拉圖的理想國被認為是有史以來最經典的哲學著作。數世紀以來，這本著作激發了哲學家、政治家和學者們的無數靈感。然而，它也引發了質疑和批評，例如：柏拉圖呈現的理想國合乎實際嗎？哲學家國王是一位獨裁者嗎？哲學家國王曾經存在嗎？柏拉圖後來放棄了哲學家國王的理論嗎？本篇論文試著檢視其中部份問題，從柏拉圖所有的著作中追溯哲學家國王的概念。
柏拉圖聯結城邦的方式，可能與先前的概念有所不同。柏拉圖視城邦與其中的每一位公民為相互連結的。城邦影響著公民，反之亦然。公民並非我們今日所認為的個體，而是城邦存在的產物。柏拉圖所聯結的城邦，是由哲學家貴族，以及保衛者和生產者們所運作的，所有人都知道自己的位置。相似地，個體的靈魂由三個部分組成：理性的（理性必須掌管其他兩個部份）、精神的、慾望的。柏拉圖說，如果每個部分都真正實現了它的特質，就會在城邦和每一個個體的靈魂中建立和諧。
由三個部分構成的城邦，以及由三個部分構成的每位公民的靈魂，達致的和諧狀態，稱為正義（dikaiosyne）。因此，正義並非只是一個法律詞彙，更主要的是一種存在條件。正義是一種方式，每位公民和城邦都應該處於和諧和完整之中。正義也包含了其他所有美德。哲學家國王與法律攜手合作。他詮釋法律、應用法律，並且絕不違反法律。因為如果他違法，他的人性存在就會陷入疑問。哲學家國王是整個城邦和每個靈魂達到極致和諧的原因。此處，他獨自從無知的當下世界中逃脫，與理型世界（the world of Ideas）相會，為其中的光所充滿，並且回到當下世界，引領城邦和公民們從本質的必然性之中解脫，邁向完整的生命和愛。哲學家國王是柏拉圖哲學的必要條件。他試圖訓練人們成為哲學家國王。雖然他失敗了，他卻從未放棄。但直到哲學家國王出現，世界必須由次佳的選項—法律來統治。
然而，柏拉圖式的愛（eros）正是萬事萬物背後的驅力。公民們在愛（柏拉圖式的）中與城邦共處，也與彼此共處。這表示哲學家國王並非獨裁者，而是愛的社群的真正治理者。行使權力，是一種愛的方式。城邦的這個關鍵面向，是柏拉圖的批評者們所忽略的。柏拉圖從政治學、社會學和心理學中發展出驚人的綜合體。他的理論認為人類個體生命的存在是因為城邦，這可以成為每一種人文主義和當代政治理論的基礎。他激進地認為愛（eros）應當既是政治、也是個人生命面向的驅力，應當是我們所有人的追尋，但只有很少人曾經尋見。

Plato’s Republic has been acknowledged as the best philosophical work of all times, and over the centuries, philosophers, politicians, and scholars have been inspired by this text. However many questions and criticisms have arisen, such as: Is the state that Plato presents realistic? Is the philosopher king a dictator? Was there ever a real philosopher king? Did Plato later give up this theory about the philosopher king? This thesis considers some of those problems, tracing the concept of the philosopher king through all of Plato’s works.
The way that Plato articulates the polis may be different from previous conceptions seems, that Plato sees the polis and every citizen as being interconnected. The polis influences the citizen, and vice-versa. The citizen is not an individual as we consider it nowadays, but is the product of the existence of the polis. Plato articulates a city that would be run by a philosopher aristocrats, guardians and producers, all of whom would know their place. Similarly the soul of the individual consists of three parts: logical (which must control the other two parts), spirited, and appetitive. Plato says that if every part truly fulfills its characteristics, harmony is established, in the polis and each individual soul.
The state of harmony of both the tripartite polis and the tripartite soul of every citizen is called justice (dikaiosyne). So justice (dikaiosyne) is not only a legalistic term, but mainly an existential condition; it is the way that every citizen and polis should exist in harmony and fullness. Justice (dikaiosyne) includes all the other virtues as well. The philosopher king goes hand by hand with the law. He is interpreting the law, applying the law and never breaking the law, because if he does so, his human existence would be in question. The philosopher king is the reason for the ultimate harmony in the polis and the soul. Here, an individual escapes from the present world of ignorance; he encounters the world of Ideas and full of their light, returns to this world, to guide the polis and the citizens to freedom from the bonds of the necessity of the nature, towards the fullness of life and love. The philosopher king is a necessary condition of Platonic philosophy. He tries to train people in order to become philosopher kings. Although he may fail, he never gives up. But until a philosopher king appears, the Law must rule as a second best choice.
However, the platonic eros (love) is the driving force behind everything. The citizens are in love (platonic) with the polis and with each other. This means that the philosopher king is not a dictator but a real ruler of a loving community. To exercise power is a way to love. It is this critical aspect of the polis that Plato’s accusers have overlooked. Plato developed an amazing synthesis of the politics, sociology and psychology. His theory that the human being exists because of the polis could be the basis of every type of humanism and modern political theory. It is his radical idea that love (eros) should be the driving force in both the political and individual aspects of life, that we should all be seeking, and few of us will ever find..

Abstract v
摘要 vii
Chapter I: Introduction 1
Chapter II: Literature review 8
Chapter III: Research method 16
Chapter IV: Research findings 20
The philosopher king 20
The philosopher king in history according to Plato 25
Did Plato ever consider anyone as a philosopher king? 29
(ii) Academy: a School for Philosophers-leaders 41
Evolution of the concept of the philosopher king 43
Tracing the philosopher king from the Platonic dialogues. 46
The meaning of the word “king” 59
Castoriadis’ criticism 62
The philosopher king and the knowledge of arete 66
Dikaiosyne is ontological 68
The philosopher king and the evolution of Politeia 70
Conditions for the philosopher king 73
The unique personality of the philosopher king: the analogy of the cave 76
How does the philosopher king come to power? 80
The philosopher king comes to the power by a divine act 80
The new polis: the children under 10 years old 83
Details about the philosopher king 85
The guardians craftsmen of civic liberty 86
How greek philosophy leads to the philosopher king. 89
Is there anything that does not change ? 91
The knowledge is permanent 93
The Ideas and the Agathon are the permanent reality. 94
The soul and the polis 97
Different natures and noble lies 98
Did Plato give up the philosopher king theory? 108
Rule of law = the voluntary slavery to the law 124
The philosopher king interprets the law 132
The philosopher king does not break the law, but goes hand by hand by the law. 136
The philosopher king ,the truth and the freedom 143
Mythos and logos, two sides of the truth 143
Plato’s concept of Politeia 148
The Polis as a corporeal body 153
Justice in polis and soul: The isomorphism 158
Politeia and the philosopher king criticism 161
The Ring of Gyges 176
The philosopher king, the Kallipolis and democracy. 183
Athenian anarchy and its influence over Plato''s thought 187
The philosopher king and the truth, political and existential implications 189
The Polis: freedom and love 194
Freedom and Plato 196
Life and choice after death 198
Some problems and directions 203
The web of love constituting Politeia 205
The dialogic structure of power and freedom 206
Lysis, the web of friendship 218
Alcibiades: the meeting of souls 223
How to know myself? Gazing to the eyes of the other 225
Eros the pillar of democracy, and the only way to Agathon 227
Polis: between nessecity and freedom 243
Conclusion 262
BLIOGRAPHY 274
Appendix I 297
Appendix II 297

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Rinon, Y.. (1992). The Rhetoric of Jacques Derrida I: Plato''s Pharmacy. The Review of Metaphysics, 46(2), 369–386. Retrieved from http://www.jstor.org/stable/20129336
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Psychology and Social Structure in the Republic of PlatoAuthor(s): F. M. Cornford Source:The Classical Quarterly, Vol. 6, No. 4 (Oct., 1912), pp. 246-265

Bernard Williams, the analogy of city and Soul in Exegesis and Argument, directors Lee, E.N, Mourelatos, Rorthy (1973) p.196-206

Plato''s Theory of Desire Charles H. Kahn, The Review of MetaphysicsVol. 41, No. 1 (Sep., 1987), pp. 77-103
Journal of Public Deliberation, Volume 6, The Troubled History of Philosophy and Deliberative Democracy, Sharon M. Meagher, Ellen K. Feder
Springer Link, Sophia September 2010, Volume 49, Issue 3, pp 333-341
Reflexive irony in Plato''s ''Politicus, ''By: Michelini, AN, CLASSICAL ANTIQUITY Volume: 19 Issue: 1 Pages: 180-204 Published: APR 2000
An Exploratory Research on the Concept of Leadership in Plato''s “Politeia” from the Perspective of Adult Education Leadership By: Shim,, Jee Young, The Journal of Lifelong Education and HRD Volume: 11 Issue: 2 Pages: 33-56 Published: 2015
The rule of law and The mixed constitution in Plato''s Laws -on the meaning of ‘mixture’-플라톤의 법률 에서 법에 의한 통치와 혼합정체-‘혼합’의 의미를 중심으로-By: 김인곤
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