er than justice, Socrates finds three parts in the individual soul -- sensation, emotion, intelligence. The just person, then must have balance between these aspects. Each must function in moderation to contribute to the health of the whole. Appetite and sensation are matters of desire. Desire must be subordinate to reason, or else they will throw the individual out of balance and lead him into injustice and unhappiness. Emotion (spirit and will) also can master desire. The alliance of emotion and reason is similar, Socrates says, to the rulers and the guardians in the state. Thus, the individual is a miniature state, and justice in the soul is like justice in the state. In the opposite case, the situation of the unjust, whether state or individual, desires hold a tyranny. Because there is a lack of internal control, outside things move the unjust around at will. Thus the unjust lives a life of fear and anxiety, the fruit of being out of control. Socrates asserts that only the man of reason has pure pleasures. All others have varying degrees of unhappiness. By equating the philosopher with the man of pure reason, he sets up a situation where proof is not so much necessary for any of his points as it is to say that the philosopher, the only one who sees clearly, says so. Interestingly, Socrates couches a form of despotism in terms which are intended to seem benevolent. Since happiness is the sign of justice, and pleasure is one sign of happiness, then the just person is the happy person. Interestingly, he equates true pleasure with knowledge, the province of reason and the philosopher. Finally, in Book X, Socrates argues for the existence of an immortal soul. With this concession, he makes the point that good is that which preserves and benefits. Justice is good, so it therefore preserves and benefits in this life as well as the next. Therefore, even though a man may wish to behave badly when no one is looking, as with the myth of the ri...
