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Are people inherently good according to Plato? Are Gods subject to forms, in the sense that they are good because they are subject to the form of good, or are they independent of the forms? Because I believe that since offending God in Greece is not a sin but unwise, then Gods are Gods not because they are eternal and omniscient but because they are only more powerful than us?

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    Yes, Gods in Greece are not like monotheist religions God... They are more like "modern" super-heroes. An yes, sinning against God is an offence against the city's laws, because obligations toward Gods are part of the duty of citizens. – Mauro ALLEGRANZA Oct 20 '16 at 10:09
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    Here is the famous Chariot allegory:"First the charioteer of the human soul drives a pair, and secondly one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore in our case the driving is necessarily difficult and troublesome." People aren't good "inherently". – Conifold Oct 20 '16 at 17:41
  • From Plato's texts one can understand that real (absolutely real) things are necessarily good; anything else is not. – Daniel Nov 29 '19 at 20:23
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Are people inherently good according to Plato?

This may be a delicate question. On the one hand, Plato's Socrates asserts, in the Phaedo, concerning the misanthropist (hater of people), that only few people are genuinely good or evil.

Is it not obvious that such an one having to deal with other men, was clearly without any experience of human nature; for experience would have taught him the true state of the case, that few are the good and few the evil, and that the great majority are in the interval between them.

On the other hand, Socrates asserts in the Protagoras, that no person does evil except out of ignorance. So that no person is inherently evil:

Then, I said, no man voluntarily pursues evil, or that which he thinks to be evil. To prefer evil to good is not in human nature; and when a man is compelled to choose one of two evils, no one will choose the greater when he may have the less.

Concerning the Gods, they have been doing a lot of mischief in the Greek mythology. Socrates and Plato, however, considered this preposterous. The Gods, by them, had to be virtuous. In the Republic, Plato's programme for an ideal state includes related censorship of Homer and other poets over this issue.

Then we must not listen to Homer, or to any other poet ... And if any one asserts that the violation of oaths and treaties ... was brought about by Athene and Zeus, or that the strife and contention of the gods was instigated by Themis and Zeus, he shall not have our approval ... he must say that God did what was just and right.

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