ty and politics are intimately linked (Slavin 204), but I disagree with your highly abstract and theoretical notion of both politics and morality. Also, the kind of political ideal you describe in your Republic is "neither feasible nor desirable" (Rorty 396). Personal experience rather than abstract political theory is the key to morality. The political unity you describe as necessary for the good life leads to "the destruction of the polis" (Rorty 397), rather than its moral edification. The self-respect of the individual leading the good life, and which must serve as the foundation of ethical behavior, can only be encouraged and nurtured in a society which also nurtures and encourages freedom of choice (Rorty 404). The good life is not possible for a man who is forced in any way to think or act in a certain fashion.
ME: That's right, Aristotle. Freedom is the first requisite for the good life. Without freedom---at least of the mind---the good life is not possible, for "goodness" has no meaning in a society which does not allow the individual to be good or bad, or happy or unhappy. And your political system, Plato, based on a lie and on contempt for the people, nurtures and encourages mindless obedience to the leaders, the so-called philosopher-kings.
PLATO: That's not true. If you're referring to the famous "noble lie" (Stumpf 75), that is merely a convenience to prevent
the lower social orders from rebelling against an education that trains them to do the work for which they are best fitted.
ME: It's a means of brainwashing the people to stay in their place and let the elites---like you---run things without hindrance from the filthy masses. You're like the Soviet Communists who go on and on about how a communal system will elevate human morality, justice, and freedom, but at some point you and they eventually show your true contempt for the average man by repressing him either by force or by a "noble lie."
PLATO:...