The do you wish really to persuade us, or

The first explicit mention on the
topic of education in Plato’s ideal polity, arises after Glaucon questions the
moderate and plain lifestyle required in Socrates’ just city “of
speech” in Plato’s book 2. Even though Socrates provides an adequate
response to Thrasymachus through the discussion of justice, Glaucon is not
convinced. “…so, he said to me: Socrates, do you wish really to persuade us, or
only to seem to have persuaded us, that to be just is always better than to be
unjust” (Plato, 2000). Here, one notices that Glaucon is fixated on imagining
the idyllic city, and cannot measure the severity of the situation when one
desires too many luxuries. Socrates shows how potentially dangerous this is
when he theorizes about acting on one’s desires, where more people desire and
need more land to hold their growing population and properties. Additionally,
there is also an increase in the military’s presence, that is needed to guard
the city against its neighbours. Furthermore, with the threat of the
ever-present peril of a tyrannical rule, an exerted effort must be made in
order to control the guardian’s normal tendency to rule over the citizens.
Socrates suggests that this control can be exercised through the guardian’s
receiving an education that will make them behave like “noble puppies” that are
to adopt a hostile approach with their enemies but a more docile and friendly
one with their own citizens. (Plato, 2000).
Socrates further mentions in his speech how education is similar to music for
the soul and gymnastics for the body. “quote”. He explains how education is the
best way to control and shape the guardian’s character, in order to prevent any
violence with the citizens. This in return reflects light on how the Guardian’s
education is primarily based on blindly accepting beliefs and behaviours rather
than having the ability to independently critically think and evaluate.  Socrates states that in order to be fit for a
Guardian’s education, one must be of ‘philosophic, spirited, swift, and strong’
(Plato, 2000). Furthermore, they must be keen to learn, similar to ‘noble
puppies’ who are able to differentiate what is to be familiar and foreign by ‘knowledge
and ignorance’ (Plato, 2000). These guardian’s therefore, are able to then
approve of those they are familiar with but are able to show hostility against
those they are not familiar with. It is important to point out, that though
Socrates mentions how these potential guardians of the city must contain a
certain character, at the same time, the impressionability of what the Ideal
polity suggests is that they must be also physically built to suit the job, as
the other essential abilities will be instilled in them through education. An
article on Plato’s concept of education, draws parallels between Plato’s
personal educational background to understand its profound importance in
Plato’s ideal polity, that he writes about in ‘The Republic’.  From this we can gather that “Plato sees
education as an important activity of human beings which is the main responsibility
of the state” (Selahattin, 2011). Therefore, in relation to the Guardians, and
their role in society, it can be concluded as to how, the function of education
is closely linked to the development of human character and in order to live in
a well and just society, one’s positive contribution to society.