A Rep\u00fablica preocupa-se com a justi\u00e7a como id\u00e9ia e como virtude, dentro da problem\u00e1tica levantada pela crise \u00e9tica grega do s\u00e9culo V a.C. Para tanto, descreve Plat\u00e3o a funda\u00e7\u00e3o de duas cidades nas quais se inscrevem os questionamentos e o saber \u00e9tico de sua \u00e9poca, e de uma terceira, na qual verificam-se os par\u00e2metros segundo os quais a resposta poderia ser encontrada. Oferecidas as condi\u00e7\u00f5es da justi\u00e7a na figura do fil\u00f3sofo, a injusti\u00e7a \u00e9 ent\u00e3o abordada em sua ant\u00edtese, o tirano. Os principais argumentos deste roteiro foram percorridos segundo o paradigma de Schleiermacher e o m\u00e9todo
hermen\u00eautico de Betti. Na obra, Plat\u00e3o n\u00e3o oferece explica\u00e7\u00e3o pr\u00f3pria da id\u00e9ia de justi\u00e7a, mas limita-se a assumir a concep\u00e7\u00e3o grega de justi\u00e7a como harmonia. Quanto \u00e0 virtude, primeiro Plat\u00e3o demonstrou a situa\u00e7\u00e3o humana entre a transcend\u00eancia da raz\u00e3o universal que a ele se apresenta na id\u00e9ia do Bem e a iman\u00eancia da raz\u00e3o individual, instrumento de acesso \u00e0quela. Decorrem dessa situa\u00e7\u00e3o os dois valores fundamentais da Rep\u00fablica, a liberdade do agente e a igualdade entre os homens, que se reconhecem e v\u00eaem-se mutuamente nesta posi\u00e7\u00e3o. A concep\u00e7\u00e3o tradicional da virtude da justi\u00e7a como especializa\u00e7\u00e3o \u00e9 superada, e torna-se consci\u00eancia da tens\u00e3o entre a transcend\u00eancia e a iman\u00eancia da raz\u00e3o, ao mesmo tempo que possibilita o acesso \u00e0 id\u00e9ia de justi\u00e7a, ao tomar como balizas a liberdade de autonomia e a igualdade. A filosofia \u00e9 o caminho para a consci\u00eancia, e o Fil\u00f3sofo o homem consciente. O Tirano \u00e9 a pessoa inconsciente, mas continua respons\u00e1vel por seus atos, j\u00e1 que todo homem possui livre arb\u00edtrio e, ortanto,
dever de tornar-se consciente.<\/p>\n\n\n\n
The main issues of the Republic are the justice as idea and as virtue, in the context of the questions raised by the Greek ethical crisis of the 5th century b.C. Therefore, Plato describes the foundation of two cities in which are inscribed the problems and the ethical wisdom of his time, and of a third one, in which are verified the parameters of the answer to those questions. The conditions for justice are shown in the figure of the Philosopher, and the ones for injustice, in his antithesis, the Tyrant. The main arguments of this work have been followed based in Schleiermacher\u00b4s paradigm and in Betti\u00b4s hermeneutic method. In this work, Plato does not offer his own explanation for the idea of justice, but assumes the Greek conception of justice as harmony. Concerning the virtue, first Plato demonstrates the human situation as placed between the transcendence of the universal reason that to men shows itself as the idea of Good and the immanence of the individual reason, which is the instrument of access to the first. From this placement two fundamental values arise, the freedom of the agent and the equality amongst men, when all recognize themselves and the others in this same position.
The traditional virtue of justice as specialization is overruled, and becomes the conscience of the tension between the transcendence and the immanence of reason, at the same time that this conscience allows the access to the idea of justice, regulated by freedom as autonomy and by equality. Philosophy is the path to the conscience, and the Philosopher is the conscious man. The Tyrant is the unconscious person, but he remains responsible for his acts, because every man has free-will and, therefore, the duty to become conscious.<\/p>\n\n\n\n