The Republic is a Socratic dialogue, written by Plato around 380 BCE, concerning the definition of justice, the order and character of the just city-state and the just man. The dramatic date of the dialogue has been much debated and though it must take place some time during the Peloponnesian War, "there would be jarring anachronisms if any of the candidate specific dates between 432 and 404 were assigned". It is Plato's best-known work and has proven to be one of the most intellectually and historically influential works of philosophy and political theory. In it, Socrates along with various Athenians and foreigners discuss the meaning of justice and examine whether or not the just man is happier than the unjust man by considering a series of different cities coming into existence "in speech", culminating in a city (Kallipolis) ruled by philosopher-kings; and by examining the nature of existing regimes. The participants also discuss the theory of forms, the immortality of the soul, and the roles of the philosopher and of poetry in society.

Necessity and Philosophy in Plato’s Republic offers an interpretation of the concept of necessity in what is perhaps Plato’s most read dialogue. The word “necessity” (anagkē) appears hundreds of times in the text in many grammatical forms, about as often as the frequently studied term “good.” Yet, there exists little commentary on the ontological status of necessity. Russell Winslow argues that when the reader analyzes the Republic through the lens of necessity, a novel interpretation emerges. On the one hand, the concept of necessity articulated in the Republic is original, insofar as it includes phenomena not commonly attributed to necessity. Namely, necessity governs not only those motions that do not vary and cannot be otherwise, but also those that wander randomly by erotic desire and by chance. Necessity in the Republic, thus, occasions a rethinking of what this crucial concept might mean for us. On the other hand, interpreting the Republic through the lens of necessity allows a reading of Plato to develop that emphasizes the structures of finitude in human life and the limits of reason. This book argues, therefore, that philosophy remains subtended and limited by necessity in unavoidable ways.

The essays in this volume provide a picture of the most interesting, puzzling, and provoking aspects of Plato's Republic.

The Laws is Plato's last, longest, and perhaps, most famous work. It presents a conversation on political philosophy between three elderly men: an unnamed Athenian, a Spartan named Megillus, and a Cretan named Clinias. They worked to create a constitution for Magnesia, a new Cretan colony that would make all of its citizens happy and virtuous. In this work, Plato combines political philosophy with applied legislation, going into great detail concerning what laws and procedures should be in the state. For example, they consider whether drunkenness should be allowed in the city, how citizens should hunt, and how to punish suicide. The principles of this book have entered the legislation of many modern countries and provoke a great interest of philosophers even in the 21st century.

Plato's Republic is one of the most well-known and widely discussed texts in the history of philosophy, but how might we get to the heart of this work today, 2500 years after it was originally composed? Alain Badiou invents a new genre in order to breathe fresh life into Plato's text and restore its universality. Rather than producing yet another critical commentary, he has retranslated the work from the original Greek and, by making various changes, adapted it for our times. In this innovative reimagining of a classic text, Badiou has removed all references specific to ancient Greek society, from the endless exchanges about the moral courage of poets to those political considerations that were only of interest to the aristocratic elite. On the other hand, Badiou has expanded the range of cultural references: here philosophy is firing on all cylinders, and Socrates and his companions are joined by Beckett, Pessoa, Freud and Hegel. They demonstrate the enduring nature of true philosophy, always ready to move with the times. Moreover, Badiou the dramatist has made the Socratic dialogue a true oratorial contest: in his version of the Republic, the interlocutors have more in mind than merely agreeing with the Master. They stand up to him, put him on the spot and thereby show thought in motion. Through this work of writing, scholarship and philosophy, we are able, for the first time, to read a version of Plato's text which is alive, stimulating and directly relevant to our world today.

To the vast literature on Plato's Republic comes a new interpretation. In Beautiful City, David Roochnik argues convincingly that Plato's masterpiece is misunderstood by modern readers. The work must, he explains, be read dialectically, its parts understood as forming a unified whole. Approached in this way, the text no longer appears to defend an authoritarian and monolithic political system, but rather supplies a qualified defense of democracy and the values of diversity. Writing in clear and straightforward prose, Roochnik demonstrates how Plato's treatment of the city and the soul evolves throughout the dialogue and can be appreciated only by considering the Republic in its entirety. He shows that the views expressed in the early parts of the text do not represent Plato's final judgment on these subjects but are in fact dialectical "moments" intended to be both partial and provisional. Books 5-7 of the Republic are, he maintains, meant to revise and improve upon books 2-4. Similarly, he sees the usually neglected books 8-10 as advancing beyond the thoughts presented in the previous books. Paying particular attention to these later books, Roochnik details, for instance, how the stories of the "mistaken" regimes, which are often seen as unimportant, are actually crucial in Plato's account of the soul. Beautiful City is certain to be controversial, as the author's insights and opinions will engage and challenge philosophers, classicists, and political theorists.