Page:The Story of Philosophy.pdf/47



This justice is a morality not for men but for foot-men (oude gar andros all' andrapodou tinos); it is a slave-morality, not a hero-morality; the real virtues of a man are courage (andreia) and intelligence (phronesis).

Perhaps this hard "immoralism" reflects the development of imperialism in the foreign policy of Athens, and its ruthless treatment of weaker states. "Your empire," said Pericles in the oration which Thucydides invents for him, "is based on your own strength rather than the good will of your subjects."

And the same historian reports the Athenian envoys coercing Melos into joining Athens in the war against Sparta: "You know as well as we do that right, as the world goes, is only in question for equals in power; the strong do what they can, and the weak suffer what they must." We have here the fundamental problem of ethics, the crux of the theory of moral conduct. What is justice?—shall we seek righteousness, or shall we seek power?—is it better to be good, or to be strong?

How does Socrates—i.e., Plato—meet the challenge of this theory? At first he does not meet it at all. He points out that justice is a relation among individuals, depending on social organization; and that in consequence it can be studied better as part of the structure of a community than as a quality of personal conduct. If, he suggests, we can picture a just state, we shall be in a better position to describe a just individual. Plato excuses himself for this digression on the score that in testing a man's vision we make him read first large type, then smaller; so, he argues, it is easier to analyze justice on a large scale than on the small scale of individual