by Scott F. Aikin and Robert B. Talisse

When people talk about Socrates, they typically refer to the leading character in Plato’s dialogues. This is because little is known about the historical Socrates beyond the fact that he wandered barefoot around Athens asking questions, an activity that got him executed for religious invention and corrupting the youth in 399 BCE. The relation between the historical figure and the Platonic character is debatable. In any case, Plato’s Socrates is most commonly read as a staunch anti-democrat. However, once one distinguishes between being opposed to democracy from theorizing the ways democratic society can fail, the relationship between Socrates and democracy grows more complicated.
The depiction of Socrates as an anti-democrat draws largely from the scathing critique he launches in Plato’s masterpiece, The Republic. There, Socrates famously characterizes democracy as the rule of the unwise, corrupt mob. Like children loose in a candy store, the democratic herd pursues pleasure only, rewarding sweet-talkers and flatterers with the power of political office, who in turn exploit politics for their own gratification. The result is injustice. Accordingly, Socrates says, democracy ultimately dissolves into tyranny — a population of citizens dominated by their basest desires, and an opportunistic ruler that manipulates them for personal gain.
Socrates’ critique of democracy is formidable. Notice, however, that Socrates is laying out a vulnerability inherent within democratic politics that no advocate of democracy can afford to ignore. In fact, the tradition of democratic theory is largely focused on identifying ways in which this vulnerability can be mitigated. And popular discussions today about disinformation, corruption, and incivility tend to concede much of Socrates’ case. The point is that giving voice to a standing weakness of democracy does not by itself make one an anti-democrat. One might argue that a crucial part of democratic advocacy is to engage in criticism of extant democratic practice.
Yet in The Republic, Socrates also lays out a vision of the perfect city, the kallipolis, and it is decidedly undemocratic. Kallipolis is an absolute kingship where philosophers rule over a strictly stratified society in which everything is exactingly regulated, from education, production, and conquest to art, diet, sex, and parenting. According to the standard line, that Socrates proposes the kallipolis as the paradigm of justice entails that he is an anti-democrat. Read more »

As I sit here marveling at the inexorability of deadlines, even in the midst of holiday cheer, I consider that I should, in the absence of time for research ventures, write about “what I know.” Isn’t that the default advice for people who don’t know what to write about and don’t want to come across as false? Well, I spend at least half of my time, and most of my psychic energy, on tasks stemming from being a mother. But do I “know” anything about it? For example, how do you get your child to become a good person, and by that I don’t mean compliant or obedient, but ethical? I spend a lot of time fretting about it, but I don’t know if I have any answers.

In 1885 Mary Terhune, a mother and published childcare adviser, ended her instructions on how to give baby a bath with this observation:

A 2011 survey by Michael Norton and Dan Ariely, of Harvard’s Business School, found that the average American thinks the richest 25% of Americans own 59% of the wealth, while the bottom fifth owns 9%. In fact, the richest 20% own 84% of the wealth, and the bottom 40% controls only 0.3%. An avalanche of studies has since confirmed these basic facts: Americans radically underestimate the amount of wealth inequality that exists – and the level of inequality they think is fair is lower than actual inequality in America probably has ever been. As journalist Chrystia Freeland put it, “Americans actually live in Russia, although they think they live in Sweden. And they would like to live on a kibbutz.”
We are all aware that from amongst the vast diversity of life forms that inhabit the earth, human beings are exceptional. But while human beings are capable of inexhaustible creativity and goodness, they also have the potential to commit the most heinous acts and demeaning of fellow human beings. Accounting for such a phenomenon in the human condition and the committing of abominable acts towards their own species, is an issue that perplexes many. Perhaps the answer to such a question can be found by studying the genes or analysing the brain functioning of the perpetrators, but that could involve investigating entire populations who knowingly condone or participate in such acts. A simpler answer could be that human beings have yet to evolve into a species that is incapable of acts of inhumanity. David Livingstone Smith’s book Less than Human: Why We Demean, Enslave, and Exterminate Others offers us insight into the processes that lead to the designating of fellow human beings as ‘subhuman’ and makes possible the potential for human beings to perpetrate acts that can only be considered as evil.

This song got caught in my head as I circled the country in my 1998 Honda. Leaving New York City, I drove west into the heart of America, up to the Dakotas, out to California, down the Golden State, and then back along the Southern route before angling northward to Baltimore. I saw nearly all the America you can see. But of course there’s not just one America. There are many.

Eve Sussman and Simon Lee are visual artists who use a variety of media, ranging from photography and film to live performance. Some of their work experiments with narrative tropes in video, text, and the act of talking to other people on the phone or in the real world. Their joint projects include CollusionNoCollusion, created during a residency in St. Petersburg, Russia; No food No money No jewels, commissioned by the Experimental Media and Performing Art Center in Troy, New York; the performance/installation Barbershop; and the live channeling performance … and all the reporters laughed and took pictures. Together they co-founded the Wallabout Oyster Theatre, a micro-theatre run out of their studios in Brooklyn. Sussman and Lee also act as producers for Jack & Leigh Ruby, two reformed criminals who are now making art and films based on their previous career as successful con artists. Recently Sussman and Lee have started working with 
GENIE: AT LAST! Esteemed Master, you have released me from the ancient lamp! Out of my boundless gratitude, I shall grant you three wishes!