Understanding Plato’s Political Philosophy through Conceptual Metaphor Theory (Case Study: Politeia)

Extended Abstract
 
Introduction and Objectives: The traditional view regarded metaphor merely as a literary device pertaining to the realm of figurative language. However, with the publication of “Metaphors We Live By” by Lakoff and Johnson in the latter half of the twentieth century, a fundamental shift occurred in this concept. This new theory introduces metaphor not as a linguistic phenomenon, but as a foundational mechanism for thinking. In this framework, metaphor involves using tangible and familiar domains (source domains) to comprehend abstract and unfamiliar ones (target domains). Within this new theory, linguistic metaphor is understood as the conscious extension of a subconscious mechanism rooted in the human brain and its conceptual system. Metaphor—that is, the mapping from a source domain (which is tangible and experiential) to a target domain (which is unfamiliar and abstract)—constitutes a significant part of the cognitive mechanism of the human conceptual system and plays a direct role in human cognition.
Utilizing this theoretical framework, this study re-examines Plato’s political philosophy in the Politeia. The central research question is: On what conceptual metaphor is the core of Plato’s political philosophy based? The hypothesis of the study is that Plato’s understanding of the polis is shaped by the metaphor of THE POLIS AS THE HUMAN BODY, influenced by ancient Greek medicine.
 This cognitive re-reading reveals hidden layers of Plato’s thought. However, it is crucial to note that this analysis complements traditional metaphysical interpretations and should not be considered a replacement for them. The core of Plato’s philosophy remains grounded in ontological foundations, with Greek medicine serving primarily as a cognitive tool for visualizing abstract political concepts.
Method: The term “metaphor,” derived from the Greek metaphora (meaning “transfer of meaning”), was traditionally considered a conscious literary tool for linguistic embellishment, confined to the realm of literature. Influenced by Plato and Aristotle, this perspective viewed metaphor as a peripheral element, separate from everyday thought and language. It maintained a strict division between literary, scientific, and philosophical discourse, regarding metaphor as the foremost device of the figurative language of poetry and rhetoric.
However, the “contemporary theory of metaphor,” advanced within the framework of cognitive linguistics by pioneers like Lakoff and Johnson, challenged this view. From this perspective, metaphor is primarily a mental and conceptual phenomenon rather than a purely linguistic one. Metaphors form the basis of our conceptual system and behavior, with language merely representing the surface manifestation and continuation of metaphorical thinking.
The core construct of this theory is cross-domain mapping from a concrete, bodily source domain (e.g., a JOURNEY) to an abstract target domain (e.g., LIFE). These mappings are grounded in embodied human experiences; meaning is bestowed upon abstract concepts through our physical and sensory interactions with the world.
This idea that human cognition is rooted in the body and its interaction with the physical environment is supported by findings in neuroscience, such as the discovery of mirror neurons. Consequently, Conceptual Metaphor Theory demonstrates that metaphor is a normal, pervasive, and fundamental mechanism for structuring thought and making sense of the world.
Results: The ancient Greek natural philosophers (Physikoi), a term coined by Aristotle, dedicated their studies to understanding nature. A fundamental premise of their philosophy was the theory of four primary elements—water, air, earth, and fire—as the foundational constituents of the natural world. These philosophers posited that balance among these elements was essential for cosmic order, a prerequisite for creating conditions suitable for human life.
In parallel, Greek medicine developed, deeply intertwined with this natural philosophy. Physician-philosophers like Hippocrates and Alcmaeon adopted a holistic view, conceptualizing the human body through these natural principles. Their central doctrine was the theory of the four humors (blood, phlegm, yellow bile, black bile), wherein health was defined by their equilibrium and illness by its disruption.
This medical perspective was considered a reflection of the universal cosmic order. The human body was envisioned as a microcosm harmoniously aligned with the macrocosm. From a contemporary cognitive science standpoint, this relationship can be interpreted as a primary conceptual metaphor, where NATURE serves as the source domain for comprehending the HUMAN BODY as the target domain.
Building upon this cognitive sequence, Plato, in his Politeia, employs this very metaphor. He utilizes the concept of the human body—already understood through the lens of nature in medicine—as the source domain to elucidate and structure the concept of the polis as the target domain. Consequently, the Greek medical understanding of the body provided the cognitive foundation for the formation of Plato’s political philosophy in the Politeia.
Discussion and Conclusions: Employing the framework of cognitive science and conceptual metaphor theory, this study demonstrates that Plato’s political philosophy in the Politeia is structured through an unconscious metaphorical mechanism. These metaphors are deeply rooted in ancient Greek medical understanding, particularly the concept of humoral equilibrium as the basis of bodily health.
Plato constructs his ideal political structure by mapping from the source domain of the human body to the target domain of the idealized polis depicted in the Politeia. Just as bodily health depends on the balance of humors, justice in the city requires the harmony and proper placement of each social class. The philosopher-king, analogous to reason governing the body, assumes the role of the head in administering the city. Essential to this polis is sophrosyne (self-restraint), whereby each member performs their designated function, thereby achieving political equilibrium—mirroring bodily health.
This cognitive reading reveals the unconscious layers of Plato’s thought, illustrating how abstract political concepts like justice were comprehended through embodied, tangible experiences. This approach, emphasizing the interconnection of natural philosophy, medicine, and politics, does not replace traditional metaphysical interpretations but serves as an essential complement. It elucidates how cosmic concepts were translated into the concrete realm of political theory.