In Book VIII of Plato's Republic, Socrates describes in detail the degenerative process of regime change, which passes from kingship to timocracy, to oligarchy, to democracy, to tyranny. Each regime has its analogue in the soul of man, which is structured in the same way as the different classes of the regime. The tyrannical regime and the tyrant's soul are particularly troubling given their democratic origins and the inevitability with which Socrates describes their development. Through dialogue with his interlocutors, Socrates will illuminate the injustice and misery of the tyrant, arguing that justice and happiness can only be achieved through the subordination of the appetitive and lively parts of the soul to the rational part of the soul. Likewise, justice and happiness in a political system can only be realized when classes of citizens most guided by their rational faculties rule over those citizens who are guided by the lower soul functions of desire and liveliness. In doing so, Socrates successfully supports his earlier claim in Book V that no regime can establish justice unless “political power and philosophy coincide” (473d). Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay Socrates claims that tyranny is established "by no other regime than by democracy...the greatest and wildest slavery from the extremity of freedom" (564a). The tyrant leads a revolution in the democratic regime, inciting “faction against those who possess wealth” and claiming to act in the best interests of the people (566a). He asks the citizens for bodyguards to protect him from his enemies and they provide him with these drones, since he is now considered the defender of the people. The tyrant kills all virtuous and capable citizens out of fear that they might supplant him, and then enslaves everyone else so that he can rob them to support the lavish and extravagant lifestyle that his passions demand. He also maintains a constant state of war to distract his citizens from his unjust actions in the city. It is through this process that “too much freedom seems to turn into nothing more than too much slavery, both for the private man and for the city” (564a). Socrates describes in detail the analogue to the tyrannical regime, which is found in the soul of the tyrant, and offers his interlocutors a warning against the danger that accompanies the dominion of desire in the soul. When the desire for absolute freedom leads the son of the democratic ruler to develop the emotion of love, a powerful drone is implanted in his soul. Ultimately, the “leader of the soul mistakes madness for his armed guards and is bitten by frenzy” (573a). This is why "love has always been called a tyrant" (573b), because it corrupts the spirit and turns it against the rational part of the soul. Once the appetitive, drone-like part of the soul allies itself with the lively part, rationality is usurped and love rules like a tyrant. The life of a tyrant, however, is very miserable. Socrates claims that tyrants “live their whole lives without ever being friends with anyone, always masters of one or slaves of another. Tyrannical nature never tastes like freedom or true friendship” (576a) because the tyrant must act as a slave to the masses to preserve public support and as a master over all powerful citizens who dare to oppose his rule. After Socrates' initial frightening image of the tyrannical life, Adeimantus and Glaucon are quick to agree that no life could be more miserable. However, Socrates goes further and provides his interlocutors with a second argument according to which, 1991[1968].