Plato’s Philosophy of Education in The Republic
Plato’s Philosophy of Education
Plato: Education is the positive means by which the ruler can shape human nature in the right direction to produce a harmonious state. A modern reader cannot but marvel at the large space devoted to education, the meticulous care with which Plato weighs the effects of various studies, and how he assumed that the state is, first and foremost, an educational institution. It was considered “the big deal”; if citizens are well-educated, they will see clearly through difficulties and will face challenging situations as they arise. The role of education in Plato’s ideal state is so extraordinary that some authors believe it is the main theme of The Republic. Rousseau said that this book was not just a political treatise, but the finest work ever written on education. It is evident that this is not accidental but a logical result of the point of view from which the book was written.
If virtue is knowledge, it can be taught, and the educational system to teach it is an indispensable part of a good state. From Plato’s point of view, with a good educational system, any improvement is possible; if education is neglected, it matters little what else the state does. Granted this degree of importance to education, it naturally follows that it cannot be left to private demand and market supply. The state must provide the necessary resources, ensure that people receive the preparation they need, and guarantee that the education provided is consistent with the harmony and welfare of the state.
Compulsory Education Under State Control
Plato’s plan, therefore, provides a system of compulsory education under state control. Its curriculum is divided into two parts:
- Basic education: Includes the preparation of young people up to age twenty and culminates in the beginning of military service.
- Higher education: For selected men and women intended to be members of the two ruling classes, which will run from twenty to thirty-five years.
It is necessary to consider these two branches of education separately, as Plato does.
Innovation and Criticism of Athenian Practice
The plan of a compulsory educational system run by the state was probably the most important innovation suggested by Plato concerning Athenian practice. His insistence on it in The Republic can be interpreted as a criticism of the democratic habit of leaving every man to get his children the education he pleases or can find on the market. In Protagoras, he suggests that often less importance is given to the education of children than to the grooming of a good horse. The exclusion of women from education falls under the same criticism.
Plato believed that the natural abilities of children were of different kinds. He logically concluded that both sexes should receive the same type of instruction and that women should be able to perform the same jobs as men. This is not an argument in favor of women’s rights, but merely a plan to get for the state all the natural ability it was possible to have.
Education of Craftsmen
Given the importance of education in the state, it is extraordinary that Plato never considers the education of craftsmen. It is not even clear if they are to be included in the basic training plan, much less, if so, how. This is another example of the vagueness and generality of his conclusions. Unless an education system open to competition shone, possible selection seems totally impractical; its unequivocal intention is to raise the rank of the children of artisans to those who show promise.
Reform of Existing Practice
The plan of good elementary education outlined in The Republic was a reform of existing practice rather than the invention of something entirely new. In general, the reform was to combine the preparation given to the typical son of an Athenian gentleman with the state-controlled education given to young Spartans and thoroughly review the contents of both. The lesson plan is divided accordingly into two parts: gymnastics for the preparation of the body and music for the spirit.