An examination of the material culture outlined in Plato's Laws including demographic, economic, military and political structures, analysed using contemporary theories and historical contextualization

Plato's Utopia Recast is an illuminating reappraisal of Plato's later works, which reveals radical changes in his ethical and political theory.Christopher Bobonich argues that in these works Plato both rethinks and revises important positions which he held in his better-known earlier works such as the Republic and the Phaedo. Bobonich analyses Plato's shift from a deeply pessimistic view of non-philosophers in the Republic, where he held that only philosophers were capable of virtue and happiness, to his far more optimistic position in the Laws, where he holds that the constitution and laws of hisideal city of Magnesia would allow all citizens to achieve a truly good life. Bobonich sheds light on how this and other highly significant changes in Plato's views are grounded in changes in his psychology and epistemology.This book will change our understanding of Plato. His controversial moral and political theory, so influential in Western thought, will henceforth be seen in a new light.

Colin Starnes radical interpretation of the long-recognized affinity of Thomas More’s Utopia and Plato’s Republic confirms the intrinsic links between the two works. Through commentary on More’s own introduction to Book I, the author shows the Republic is everywhere present as the model of the “best commonwealth,” which More must first discredit as the root cause of the dreadful evils in the collapsing political situation of sixteenth-century Europe. Starnes demonstrates how More, once having shorn the Republic of what was applicable to a society that had for a thousand years accepted and been moved by the Christian revelation, then “Christianized” it to arrive at one of the earliest and most coherent accounts of the ideal modern state: the description of Utopia in Book II. Knowing this radically new view of a long-recognized position may be questioned, the author has included a criticism and appreciation of the other major lines of interpretation concerning More’s Utopia.

The Laws is Plato's last, longest, and perhaps, most famous work. It presents a conversation on political philosophy between three elderly men: an unnamed Athenian, a Spartan named Megillus, and a Cretan named Clinias. They worked to create a constitution for Magnesia, a new Cretan colony that would make all of its citizens happy and virtuous. In this work, Plato combines political philosophy with applied legislation, going into great detail concerning what laws and procedures should be in the state. For example, they consider whether drunkenness should be allowed in the city, how citizens should hunt, and how to punish suicide. The principles of this book have entered the legislation of many modern countries and provoke a great interest of philosophers even in the 21st century.

Utopia and Its Discontents traces literary representations of ideal communities from Plato to the 21st century. Each chapter offers close readings of key utopian and anti-utopian texts to demonstrate how they construct, challenge and explore the ideas and forms of earlier utopian writings and the social and political ideals of their own periods. In this original and insightful study, Sebastian Mitchell demonstrates how literary utopias are often as much about the past as they are about the present and the future. Utopia and Its Discontents concludes by arguing against the idea that the utopian has been eclipsed by the dystopian in contemporary culture. Topics covered include: - Early political and philosophical authors, such as Plato and Thomas More - Literary works, from Jonathan Swift's Gulliver's Travels to George Orwell's Nineteen Eighty-Four - Speculative-fiction writers such as H.G. Wells, Aldous Huxley and Margaret Atwood - Ecological and feminist texts by Ernest Callenbach, Ursula Le Guin and Marge Piercy - Twenty-first century utopianism This is an essential study for scholars and students of utopian literature.

Modern studies of classical utopian thought are usually restricted to the Republic and Laws of Plato, producing the impression that Greek speculation about ideal states was invariably authoritarian and hierarchical. This book, however, sets Plato in the context of the whole ancient tradition of philosophical utopia. It distinguishes two types of Greek utopia, relating both to the social and the political background of Greece between the fifth and third centuries B.C. There was a lower utopianism, meant for literal implementation, which arose from the Greek colonizing movement, and a higher theoretical form which arose from the practical utopias. Dawson focuses on the higher utopianism, whose main theme was total communism in property and family. He attempts to reconstruct the lost utopian works of the Stoics, arguing that their ideal state was universal and egalitarian, in deliberate contrast to the hierarchical and militaristic utopia of Plato; and that both theories were intended to bring about long-range social reform, though neither was meant for direct implementation. Dawson offers an explanation for the disappearance of the utopian tradition in the later Hellenistic age. A final chapter traces the survival of communistic ideas in early Christianity.

This inquiry attempts to probe the essence of politics in-itself, something that has been singularly discerned by Plato in Republic, grounded in his theory of universal forms and gradually but fully developed through a consideration of the elements of the City in Speech. Those elements, and the ideal city itself as envisioned in Republic, are immanent within the Second Best City of the Laws, even though presented in a modified way. Plato's Statesman will also be discussed as a means to further illustrate Plato's commitment to the principles conveyed in Republic. This project rests on the premise that Plato's intelligible city is genuinely intended to convey Plato’s full understanding of the real essence of the polis, not simply the arena of political behavior and governance as we have come to know it, but the essence of what politics universally means and what a political community should objectively seek.