other part. In the city, the producers have a variety of needs and wants. Moderationoccurs when these desires are controlled by the rulers. Having shown the first three of the city's four characteristics, they believe that justice must be whatever is remaining. According to Socrates, "justice is doing one'sown work and not meddling with what isn't one's own" (433b). It follows that injustice would be meddling with what is not one's own, such as a farmer trying to be aruler. Socrates has spent considerable effort defining the workings and characteristics of the ideal city. This detail is needed when they attempt to map the same conceptsto the soul, for while they are applying these concepts they will also be exploring the workings of the soul itself. Socrates bases his mapping of the concept of justicesaying "a just man won't differ at all from a just city in respect to the form of justice; rather he'll be like the city" (435a). In order to show that the soul, like the city, indeed has distinct parts and is not a single entity, Socrates uses the theory of opposites; some single thing cannot be'true' and 'not true' at respect to the same instance. To utilize this theory he discusses appetites, the want or desire for an abstract thing. In this particular case,Socrates uses the appetite of thirst. When a person is thirsty, there are many cases where the person rationally decides not to drink, even though the appetiteremains. Such cases illustrate two distinct and, in this instance, 'opposite' parts of the soul: rational and appetitive.Socrates is not content with merely two parts to the soul. To account for a person's actions due to anger or other emotions, actions that conflict with both the rationaland appetitive parts, he surmises that there must be a third part to the soul as well, the spirited part. He discusses cases where a person's spirited actions act inharmony with both the rational and appetitive parts of the soul, seemingly prov...
