In the Republic, Plato introduces a few creatures. The first which is a “multicolored beast with a ring of many heads that it can grow and change at will--some from gentle, some from savage animals.”(588c) The second creature to be introduced is a lion and then a human. He then proceeds to mesh all of these creatures into one so that they grow naturally together, but to the eye the fusion of creatures appears to be a human. This is Plato’s description of the human soul. The multicolored beast represents the appetitive part of the soul. Plato makes this the appetitive part because the savage heads represent the cruelty and greed in humans while the

The logic of Plato’s reasoning is sensible. If the appetitive aspect of the soul rules one’s life then they will only desire and appreciate the pleasures of life. The person ruled by this alone will have no desire to better himself. He will sacrifice not only the well being of his life but also the well being of others. Plato points this out in 589e when he questions,

This logic insists that the only true, good way to lead one’s life is in moderation. For moderation to occur, one must be ruled by the rational or human being part of the soul. When this is put into practice, one will appreciate the pleasures of the world and honor, but will not be enslaved by one or both of them. Instead, his life will be the most fulfilling for “he will always cultivate the harmony of his body for the sake of the consonance in his soul” (590d), “he’ll look to the constitution within him and guard against disturbing anything in it, either by too much money or too little” (590e), and “he’ll willingly share in and taste those [honors] that he believes will make him better, but he’ll avoid any public or private honor that might overthrow the established condition of his soul.” (592a) These quotations do nothing but exemplify how only moderation, through the rational aspect of the soul, can lead to the good life. But what is the good life? According to Plato, the good life consists of not only moderation in everyday life, but also to be able understand the universal values in their truest form. He gives the reader a diagram in 510a of how one is supposed to work their way up to the good life. The final products of these steps are the knowledge of the forms in their purest state and a clear understanding of dialectic. When one has these things in a moderate life, he or she tuly lives the good life of moderation and justice.

Plato’s logic maintains that the life ruled by the spirited or lion aspect is not much better than the life of one ruled by appetitive desires. The one who leads this life only wishes for his personal honor and glory and yet again does not think of anyone but himself. Because of this desire for personal fame, the human being becomes selfish, obstinate, and petulant. “And aren’t stubbornness and irritability condemned because they inharmoniously increase and stretch the lionlike and snakelike part?” (590b) When this part is increased, the thought of what is good for oneself and others diminishes and the only thought that remains is to be the best of everyone in physical accomplishments.

to feed the multiform beast well

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