In his most celebrated work, the Republic, Plato presents Socrates exploring the nature of justice with several interlocutors. A central argument in this dialogue is that living a just life brings greater happiness, or eudaimonia, to a person than leading a life of injustice. To support this claim, Socrates develops the theory of the tripartite soul, proposing that the human mind is divided into three distinct parts: reason, spirit or passion, and appetite. According to this model, justice is not merely a set of external rules or social contracts, but an inner state of harmony among these three components, with reason ruling over spirit and appetite. The just person is happy because they listen to reason and thereby maintain control over their appetites and passions. Conversely, injustice is characterized by a state of disharmony, where the mind becomes a battlefield of warring passions and appetites, leading to inevitable unhappiness.

This philosophical perspective on inner character and happiness is foreshadowed in the opening of the Republic, where Socrates visits Cephalus, the elderly father of his friend Polemarchus. Cephalus, an affable older man, welcomes Socrates into his home near the port of Piraeus. He mentions that if he were still strong enough to make the journey into Athens, he would have gladly met Socrates there. Instead, he implores Socrates to visit him more often, noting that as his physical desires diminish, his passion for conversation and the pleasure derived from it increase. Socrates responds by expressing his enjoyment in talking to older men, arguing that they have already traveled along a road that everyone will eventually have to walk. He suggests it is crucial to understand the nature of this road, whether it is rough or smooth, and asks Cephalus to provide his report on the experience of old age.

Cephalus begins by recounting the common complaints of his peers. When they gather, most lament the loss of youthful pleasures, recalling sex, drinking, and good food that their age no longer permits. They often imagine that their youth was a good life and that their current existence is hardly life at all. Some also complain about the abuse they receive from their own families. However, Cephalus argues that these individuals are wrong to blame old age for their misery. He reasons that if old age were the sole cause of their suffering, then he and everyone else who has reached this stage of life would be miserable. Yet, he and countless others do not feel that way. Cephalus observes that he has found considerable peace and freedom in old age, describing it as an escape from many mad masters, meaning he is no longer living at the mercy of his passions, sexual or otherwise.

Cephalus concludes that when it comes to misery, the only thing to blame is one’s character. He contends that if individuals are moderate and contented, even old age is not difficult to bear. However, if they lack this inner moderation, both old age and youth become a burden. This philosophical insight stands in stark contrast to the prevailing attitude in much of today’s society, where growing old is often viewed as something to be resisted rather than experienced. The fetishization of youth has become a multibillion-dollar industry, with figures like biohacker Bryan Johnson becoming household names and terms such as lifemaxxing entering the common vernacular. This cultural shift reflects a deep-seated anxiety about aging, driven by the belief that youth is the only desirable state of being.

Gerontologists and medical professionals have also been criticized for focusing primarily on the preservation of youth rather than championing positive aging. The concept of successful aging, while well-intentioned, is controversial because it can establish an unnecessarily narrow ideal of what it means to age well. If successful aging is implicitly associated with remaining healthy, independent, and physically active, then frailty, disability, and dependence can be mistakenly regarded as personal failures rather than possible features of the human life course. Good gerontological and medical practice should neither fetishize youth nor simply lament its loss. Instead, it should seek to identify and support what remains possible and desirable for each individual, through evidence-based promotion of functional capacities, such as the implementation of the comprehensive geriatric assessment.

Plato’s portrayal of Cephalus illustrates the complexity of growing old. Cephalus no longer possesses the physical attributes to make the journey to Athens to visit Socrates, which may represent an emerging degree of frailty. However, this increase in physical vulnerability does not result in a decline in his wellbeing. On the contrary, Cephalus demonstrates that growing old has enriched his life. By reducing his physical desires, it has deepened his appreciation for other aspects of the human experience, such as conversation and friendship. In this passage from the Republic, Plato shows that it is illogical to think of old age as a root cause of misery, since there are many older people living happy, meaningful lives. As discussed earlier, for Plato, happiness goes hand in hand with an inner state of harmony, which he calls justice. Young people are just as likely to be unhappy as the old, since one’s inner life, not one’s age, is the main determinant of happiness.

In another dialogue, the Apology, Socrates compares himself to a gadfly and Athens to a sluggish horse. Just as the gadfly rouses the horse from its stupor, Socrates claims he is on a mission to sting or challenge his fellow citizens into self-examination by questioning their most deeply held beliefs. This is precisely what he does across Plato’s dialogues, from interrogating the priest and prophet Euthyphro on the concept of piety to shattering the general Laches’ notion of what it means to be courageous. Perhaps his conversation with Cephalus in the Republic serves a similar purpose, stinging us into examining our own biases and assumptions around what it means to grow old. By challenging the modern obsession with youth and physical preservation, Plato’s philosophy invites us to reconsider the value of inner harmony and character in the face of aging.

The implications of Plato’s philosophy for modern geriatric medicine are significant. By shifting the focus from merely extending lifespan or preserving physical youth to cultivating inner harmony and character, we can develop a more holistic approach to aging. This approach would recognize the value of conversation, friendship, and intellectual engagement, even in the face of physical frailty. It would also challenge the stigma associated with disability and dependence, viewing them not as failures but as natural parts of the human life course. In doing so, we can create a more compassionate and effective system of care for older adults, one that honors their dignity and supports their wellbeing in a meaningful way.

Subject of Research: Plato on the art of growing old

Article Title: Plato on the art of growing old

Article References: Daly, E., & Daly, S. (2026). Plato on the art of growing old. European Geriatric Medicine. https://doi.org/10.1007/s41999-026-01626-4

Image Credits: AI Generated

DOI: 10.1007/s41999-026-01626-4

Keywords: Plato, growing, scientific research, peer-reviewed research, research findings, science news