Researching of the Ring of Gyges Essay

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The myth of Gyges is one of the most well-known myths that present a philosophical question and have been discussed by many philosophers. This is most likely due to the fact that, like many other great myths, it makes people reflect on the complicated questions about human nature and how they would act in certain circumstances. Plato believed that people should not be trusted with the ring of Gyges because once given anonymity, they are bound to get involved in injustice and commit crimes (Paytas & Baima, 2019). I cannot say that I agree with Plato completely because I do not believe that people can only be just and decent when there is a risk of punishment.

I realize that my thoughts on these might be the result of my own naïve beliefs about myself or the society I live in. There is no perfect equivalent of the ring of Gyges in the real world, and I can only think of some allegories to it, such as political power or financial superiority (Örtenblad, 2021). These, however, still involve certain risks of being punished for illegal or criminal activities. Therefore, whether fortunately or not, it is still almost impossible to give someone full anonymity and protect them from all kinds of punishment.

There certainly are people who can engage in injustice and crime when given anonymity or power. This can be clearly seen in our modern age of social media and online communication. I do not, however, believe that people are inherently vicious. In my life, I have witnessed many examples of good deeds done not out of fear, personal gain, or any other selfish interests. That is why it is not difficult for me to imagine people acting in the same manner even when no one can see them. In a similar way, I can imagine myself wearing the ring and not engaging in any unjust activities.

References

Örtenblad, A. (2021). Debating bad leadership: Reasons and remedies. Springer Nature.

Paytas, T., & Baima, N. R. (2019). Intrinsic valuing and the limits of justice: Why the ring of Gyges matters. Phronesis, 64(1), 1-9. Web.

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