Name anything written by Plato. I bet the first thing you thought of -- maybe the only one -- was the Republic.
Tell me something about the Republic. Once we skip past "It's long," "It's boring," and "I think we had to read it in college but I just blew it off" the next thing to trip off the tongue -- the first remark that has anything to do with the content -- is probably "It's idealistic and impractical."
Plato gets that a lot. In the central books of the Republic, Socrates describes a made-up city, and commentators ever since (starting with Aristotle) have fallen all over themselves criticizing how silly his ideas are. It got so bad for so many centuries that in the late 1940's Leo Strauss proposed (and his students have later extended) the theory that Plato was just kidding. Strauss's student Allan Bloom, responsible for one of the most widely-used translations of the Republic, amplified this suggestion by saying that the Republic is really meant to expose the true nature of political life, and the true demands of political justice, so that we can all see just how problematic politics and justice are once we realize that the true demands of political community are impossible.
Impossible? How so? Well, there are plenty of fish to shoot in this barrel, but Bloom focusses on three specific proposals, which Socrates himself acknowledges are huge, saying they will provoke "three waves" of ridicule from his listeners: that the Guardians of the City should hold all their possessions in common, that they should hold their women and children in common, and that the whole show should be ruled by philosophers. Bloom says that every listener will naturally reject these proposals, because they leave us no fragment of private life, ... because everybody will naturally want to hold on tight to his own personal property, nobody will want to share his bed-partner with another (because of jealousy), everybody will be attached to his own children at the expense of all the others, and besides philosophers are ridiculous. Who would ever accept being ruled by them? The point, Bloom goes on to explain, is that real community -- if the word means anything -- is like that. Political groups, social groups, kinship groups ... they require everything from us, they ask for our total devotion. Holding anything back is invariably perceived as disloyal, as unjust, even (potentially) treacherous or treasonous. But since (Bloom concludes) we can't help but hold things back -- since it's a simple fact of nature that we won't give up our stuff, that we won't let our neighbors fuck our spouses, and that we'll always cheer for our own kids at Little League -- perfect justice and perfect community are impossible. There is and will always be a permanent tension between the demands of justice, of community, of the group, and the immutable requirements of human nature.
And ... well, that's fine, I guess. It's actually an impressive argument when he spells out all the details. Only, ... pause with me for just a minute to remember the argument of Christopher Ryan's and Cacilda Jethá's delightful book Sex at Dawn. Ryan and Jethá argue a number of things, but foremost on the list is their claim that the way we organize sex and child-rearing -- all our presuppositions about chastity and fidelity, about infidelity and immorality, about legitimacy and bastardy and parental affection -- that all this is a product of the agricultural revolution, or at any rate of the introduction of food surplusses that can be saved. They argue further that among "immediate-return foraging societies" these concepts are unknown. And they wind up by pointing out that for most of human history, we grouped together into bands that lived by immediate-return hunting and foraging. Durable property was unknown, food storage was unknown, ... and so were most of the concepts we use today to think about sex.
In fact, the more you think about it, the more you see that the first two of those three huge proposals actually describe the very same societies Ryan and Jethá write about. Holding all property in common? If "property" means rocks used for pounding, why not hold them in common? There are plenty lying around on the ground. Sticks sharpened to spears? There are always more sticks. Cars, computers, refrigerators, houses, money, jewelry, swords, metal of any kind? Nope, hadn't been invented yet. Look at the description of the Bushman community in the first few minutes of "The Gods Must Be Crazy" -- before the Coke bottle -- and you'll see what I mean.
What about "women and children"? Socrates says (at Stephanus 457 D), "All these women are to belong to all these men in common, and no woman is to live privately with any man. And the children, in their turn, will be in common, and neither will a parent know his own offspring, nor a child his parent." And right away his interlocutor (I think it is Glaucon at that point, though it is a little hard to keep track.) objects that this arrangement sounds both impractical and undesirable. But isn't this exactly the scenario that Sex at Dawn describes? That in paleolithic communities, men and women fucked whom they wanted when they wanted, and then the whole tribe raised children together, loving them all without caring who was whose? The whole discussion of "partible paternity" and of "intersecting webs" of mothers and fathers in Chapters Six and Seven are about exactly that. Again, so far from being impossible or impractical, this measure looks like something that may well have been the norm for most of human history.
The third proposal, rule by philosophers, we can probably write off as a piece of special pleading. But Bloom points out that in principle we would all like the wise to rule, more or less. We may disagree that philosophers are especially wise, but that is another point. Even here, though, I think there is not a total disconnect. Ryan and Jethá write that in the societies they study there is very little social hierarchy and a broad sense of social equality. Similarly, there is a reluctance to do what somebody else tells you, unless there is a better reason than that they said so. In a society like that, the most influential people are likely to be the ones who are most persuasive. And since these tribes are small and everybody has known everybody else forever, that doesn't mean someone who can run a slick propaganda campaign. Most often it will mean someone whose ideas have proven right before. Philosophers? Maybe not. But the wise? Maybe closer.
This way of looking at the subject casts a whole new light on Bloom's claim that Socrates here shows the nature of community and justice. If this is how we lived for most of human history, if this is (as far as anything can be) the way we evolved to live, then an immediate-return foraging community may indeed be the very kind of community we are built to live in. So far as we can infer purpose from long-term evolutionary development -- and I am bracketing a huge philosophical discussion here, about which let me say right now only that whatever you think of the idea of innate human purposes, it is pretty clear that cats have long claws and strong pouncing muscles in order to catch mice* -- I say, so far as we can infer purpose from this kind of evidence it seems plausible that we were meant to live in immediate-return foraging communities. But these are indeed exactly communities where all individual interest is subordinated to the communal interest, where there is no private property to speak of, where sexuality is not channeled to monogamous forms of expression, and where children are raised by the whole tribe as a huge pool of fathers and mothers and uncles and aunts. In other words, the true nature of human community, the true nature of political organization, the true nature of justice ... at heart it really is this kind of communal life. Bloom is right about that. The only place he goes wrong is to say that it is impossible, when that's how we lived for most of our life as a species.
So is the tragic Straussian prognosis wrong as well? ... the gloomy story that says there is a permanent conflict (or "tension") between what is best for the individual and what is best for society? If a just society is possible because we lived that way in the Stone Age and they live that way now in the Kalahari, does that mean we truly can achieve justice and community in our lifetimes?
Sure. Move to the Kalahari.**
But short of that, ... no, I don't think so. Ryan and Jethá are really clear about saying that times have changed. With the introduction of agriculture and property, it becomes impossible to lead a life of the kind of sexual freedom they describe. And as sex goes, so goes justice. As long as we live around agriculture and property -- hell, as long as we can hoard resources for tomorrow, which may not take much more than salt and fire -- for so long we will live in an "ownership society."*** And for so long will the joy of true community in the deepest sense -- including (but not limited to) a social acceptance of promiscuity -- be unavailable to us. We can't get there from here. Sadly, Strauss and Bloom are right about that too.
* Six years after writing this post, I finally spelled out the beginnings of the argument I allude to here -- viz., the argument that there are innate purposes, and that what you evolved for is that purpose. You can find it here.
** Or Mars. This kind of society also looks exactly like the Nest that Valentine Michael Smith sets up at the heart of the Church of All Worlds in Robert Heinlein's Stranger in a Strange Land. In fact, for some years I have toyed with the idea that Stranger is really an extended gloss on the Republic. If you're on your way to Mars, call me when you get there.
*** Stephen Snyder's review of Sex at Dawn is really good on this point, so I am glad that Ryan and Jethá posted it on their website.
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