Summary

This simile is an expansion of Plato's previous claims at the danger of the total democracy of Athens. It asserts that Sophistry and sycophancy is what gives philosophy a bad name, as it lead to giving people what they want but not what they need, which in turn results in corruption and hedonism.

The Simile

Socrates invites his audience to imagine a 'wild and dangerous animal' and his trainer. He then outlines the two ways in which the trainer could approach the care of the animal. He could study the behaviour of the beast and ascertain its likes and dislikes before pandering to them in order to avoid being hurt by it, but this would result in the trainer having no real understanding of the beast's needs and best interests. On the other hand, the trainer could undertake a proper study of the beasts nature, is physiology, diet, habitat etc. and from this ascertain the best way to care for the beasts needs, allowing it to be healthy.

Interpretation

The two ways of treating the beast represent the two ways of treating society. Like the Sophist, one could learn how to please and pander to the masses in order to stay in power, by studying their desires and behaviours, whilst actually damaging society and leading it to pleasure seeking and ruin. Or, like the philosopher one could gain an understanding through careful study of the true needs of society, thus creating a functioning and healthy community.

Evaluation

this simile raises important questions not just on the nature of direct democracy, but also on the freedom of the individual; should we be left to our own devices and pursue individual fulfilment in any way we choose as Mill suggests in On Liberty(1869)? Or should we instead bend to the will of a 'paternalistic' and 'resolute' ruler who, like a father figure, knows best and decides for the whole of society the way everyone should live their lives.

Plato's conception of the ruler is considered by the majority of western philosophy to be obsolete and tyrannical since J S Mill proposed that individual autonomy was essential to societal progress. Combined with his 'harm principle', the resulting conception of government was one not of interference as with Plato, but as purely preventative of social disintegration, through individuals harming one another.

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