Stasis and homonoia in Plato

A virtue is a power of achieving and maintaining a state of excellence in the carrying out of a function. In the Republic, Plato makes large claims for the virtue of justice (dikaiosyne), calling it “a soul’s virtue” in carrying out its function of living well (See Rep. 353d-e). A soul (psyche) is that which animates disparate parts into a organic whole. Since this concern for properly functioning wholes is always in the backdrop of Plato’s notion of justice, it helps to know the end states that Plato has in mind for justice to accomplish and to overcome:

Stasis is a state of discord between parts that disrupt the healthy functioning of the whole. In Greek medicine it is almost a synonym for nosos, or disease. The contemporary medical term metastasis, which means the transfer of disease from one place in the body to another, has this original sense of stasis as its root. In its political meaning, stasis is a civil war, in which allegiance to party (and opposition to other parties) overcomes a common allegiance to a larger whole. Stasis is thus a broad term that implies internal divisions of all kinds of the parts within an encompassing whole.

Homonoia is the healthy condition from which stasis is the deprivation. Homonoia is defined by Liddell and Scott variously as “oneness of mind, unanimity, concord.” In the passage I will quote below, Grube and Reeve translate it as “a sense of common purpose.” It is derived from Greek prefix homo-, which means “alike” or “same” and nous which mean “mind” or “understanding” or “insight.” So homonoia is something like a common understanding or shared insight into the nature of a matter. Between the two poles of stasis and homonoia there exists an entire of spectrum of intermediate possibilities.

So the work of justice will be to purify its patient from notions of the good that are inherently factional and replace those with notions that are consistent with a larger homonoia. Consider the following conversation between Socrates and Thrasymachus from Book I of the Republic as an example:

Injustice, Thrasymachus, causes civil war [stasis], hatred and fighting among themselves, while justice brings friendship and a sense of common purpose [homonoia]. Isn’t that so?
Let it be so, in order not to disagree with you.
You’re still doing well on that front. So tell me this: If the effect of injustice is to produce hatred wherever it occurs, then, whenever it arises, whether among free men or slaves, won’t it cause them to hate one another engage in civil war [stasis], and prevent them from achieving a sense of common purpose [homonoia]?
What if it arises between two people? Won’t they be at odds, hate each other, and be enemies to one another and to just people?
They will.
Does injustice lose its power to cause dissension when it arises within a single individual, or will it preserve it intact?
Let it preserve it intact.
Apparently, then, injustice has the power, first, to make whatever it arises in — whether in a city, a family, an army, or anything else — incapable of achieving anything as a unit, because of the civil wars [stasiazonta] and differences it creates, and, second, it makes that unit an enemy to itself and to what is in every way its opposite, namely, justice. Isn’t that so?
And even in a single individual, it has by its nature the very same effect. First, it makes him incapable of achieving anything, because he is in a state of civil war [stasis] and not of one mind [homonoia]; second, it makes him his own enemy, as well as the enemy of just people. Hasn’t it that effect?

— Republic 351d-352a (Grube/Reeve translation)

Platonic justice (1) induces a respect for differences of function among the members of a whole, and (2) must presume a common allegiance toward that whole among these diverse parts. This common allegiance rests on the condition known as homonoia. In fact if we examine the Book 4 definitions of the four virtues, we can see how each has its place within a larger aim of achieving wholeness of a kind:

1. Justice — “Minding one’s own business and not being a busybody.” (433a)  Comment — This is a call not to turn into factional antagonists against other functions within the city.

2. Courage — “Power and preservation, through everything, of the right and lawful opinion about what is terrible and what is not.” (430b) Comment — What is most terrible will turn out to be stasis: “Is there any greater evil we can mention for a city than that which tears it apart and makes it many instead of one?” (462a)

3. Moderation — “Unanimity (homonoia)…an accord of worse and better, according to nature, as to which must rule in the city and in each one.” (432a)

4. Wisdom — “A kind of knowledge belonging to some of the citizens that counsels not about the affairs connected with some particular thing in the city, but about how the city as a whole would best deal with itself and the other cities.” (428c-d)


So the concepts of stasis and homonoia are at the very heart of Plato’s Republic.


On deep agreement

Here is Rene Girard in an interview with David Cayley describing his first discovery of the phenomenon of mimetic desire:

I went to Indiana University with a student visa. And I was doing a PhD in history because I was more of a historian than I was a — I was not at all a literary man — and I was teaching the French language at Indiana University and very quickly they gave me some literature to teach — novels: Balzac…Stendhal…Proust, you know — and much of the time I was just a few pages ahead of my students [laughs]. You know, I hadn’t read the books and I didn’t know what to say. And I decided that I should look — very deliberately — that I should look for what made these books alike rather than for what makes them different from each other, which is what literary criticism, even in those days, was after. You know, a book was a masterpiece only if it was absolutely one-of-a-kind, if you could find nothing in it that would be in another book, which is complete nonsense of course! So I became interested in human relations in the novel, you know — how the vanity in Stendhal, how close it is to the snobbery in Proust…

— From the CBC IDEAS radio show. Here’s a link to the whole series produced by David Cayley called “The Scapegoat.”

What I find interesting is Girard’s decision to look for similarities in novels, rather than differences, as a way of getting at something that would be lost if one fixated on differences. There is a common tendency, one to which Girard alludes, to treat the essence of a thing as that which makes it different from other things. In the history of ideas, we think we understand a thought best when we set it against another — Plato vs. Aristotle or Catholic vs. Protestant — when in fact, the similarities probably greatly outweigh the differences in such pairings.

(Aside: I stumbled across a book at the book store a few weeks ago called The Cave and the Light: Plato Versus Aristotle and the Struggle for the Soul of Western Civilization by Arthur Herman. It is pretty much as bad as it sounds. I maintain that while there are many differences between Plato and Aristotle, in both style and emphasis, they are in basic agreement concerning what most matters to each. To take Mr. Herman’s approach is to mostly miss what can be discovered in exploring their deep kinship and thus to fail to understand either.)

Let’s entertain the hypothesis for a moment that when it comes to the truth of an idea, deep agreement with other ideas is more vital than open disagreement. Perhaps kinship and commonality are where the real power lurk within ideas. If so, there are two important things to be said:

  1. Such agreement makes communication possible. Diverse minds can only understand one another when they have access to a common reality. As Heraclitus writes “To be thoughtful is common to all.  (Fragment 113: Xynon esti pasi phronein.)  To take a hard perspectival (Protagorean) view and deny that we share a common mental reality is to deny communication at all — a self-contradictory sharing. And since the vehicle of communication is the medium of thought, i.e. the logos, we are attempting to meaningfully deny meaning, another performative contraction. Again we turn to Heraclitus and his concept of to xynon (“the common”): “The logos is common, most live as though they have a private wisdom.”
  2. But where there is agreement, no communication is really necessary. Therefore, what is deeply common usually doesn’t get expressed at all. Common understanding is tacitly assumed and therefore never becomes an object of open reflection or communication. What do get voiced are points of disagreement, which assume the common noetic reality, without ever really expressing it. We notice the points at which we disagree and fail to notice the more fundamental places where we are in unshakable agreement, just our vision is alert to things that move but become inured to what never does. Alfred Whitehead once remarked that “Civilization advances by extending the number of important operations which we can perform without thinking about them.” What is tacitly assumed, but not spoken of because too obvious, is perhaps more definitive of a society that whatever verbal formulations it may entertain concerning itself. The Platonic/Socratic challenge to adequately define virtue, in concert with all the failed attempts to do so, points toward tacit possession of what cannot be voiced.

All of this relates to my project of defective reading. If the common is usually not summoned in to speech, it underlies all our speaking such that we can recognize that something is wrong/missing in a verbal account without being able to give adequate voice to it.

The pragmatic aim of Socratic/Platonic philosophy


The end of Socratic/Platonic philosophy is practical and not theoretical. Socrates in Xenophon’s Memorabilia said,

“I am growing in goodness and I am making better friends. And that I may say, is my constant thought.”

There is a feedback loop in Platonic philosophy between theory and practice — each is judged against the other. The dialogue form, with its interplay between dramatic form and (partially) theoretical matter, exemplifies what I take to be Plato’s intention. Certainly one finds plenty of speculative metaphysics in the dialogues, but its primary purpose is to orient practice. Any criticism of Plato’s metaphysics, to the extent that one can be accurately discerned, must be contextualized always within its experiential, practical and concrete setting. To interpret Plato rightly, it is important therefore to reconstruct the engendering experience of metaphysical concern.

Take for instance anamnesis — the idea that learning happens through recollection of forms:

“Seeing then that the soul is immortal and has been born many times, and has beheld all things both in this world and in the nether realms, she has acquired knowledge of all and everything; so that it is no wonder that she should be able to recollect all that she knew before about virtue and other things. For as all nature is akin, and the soul has learned all things, there is no reason why we should not, by remembering but one single thing—an act which men call learning—discover everything else, if we have courage and faint not in the search; since, it would seem, research and learning are wholly recollection (anamnesis).”  — Meno, 81c-d, translated by W.R.M. Lamb, Perseus Project edition

Taken by itself, it is an incredible doctrine: that we can supposedly understand learning in the concrete by appealing to an prenatal visit by our immortal soul to all the realms of heavenly knowledge. It even contains a contradiction — for if we explain learning by recollection, how is that we “learned” in our pre-bodily state? Why take a simple, mundane question and answer it though the circuit of a two-worlds metaphysics? It seems that we transformed a simple question into a kaleidoscope of complicated ones. Why then does Socrates invoke it?

Pay attention to what Socrates says next:

“So we must not hearken to that captious (eristic) argument: it would make us idle, and is pleasing only to the indolent ear, whereas the other makes us energetic and inquiring. Putting my trust in its truth, I am ready to inquire with you into the nature of virtue.” — Ibid., 81d-e

Socrates here points to the pragmatic consequences of “trusting” the doctrine. His only real claim for it is that it makes searching possible, whereas the assumptions about learning undergirding “Meno’s paradox” (that one can’t search for what what one doesn’t already know, since one must know what one is searching for in order to search for it at all) makes it impossible. Unless one is predisposed to deny the everyday experience of coming-to-know, then one must accept that not-knowing already somehow anticipates what-is-to-be-known. How it anticipates is an interesting question, and an interesting question makes us courageous and vigorous in searching for what we don’t know. Since metaphysical answers are always transcendent to the the questions that give rise to them, to hold such an “answer” is really to hold on to a perpetual question, restless and dynamic.

Notice also Socrates assertion in the first of these quotes, almost an aside, that “all nature is akin” so that everything can be discovered if any one thing is known. This gets to the heart of the phenomenology of anamnesis and points to what I call “defective reading.” To know anything in part is to anticipate the whole of which it is a part. That everything that can be known is subsumed under a larger whole must be what Socrates means by claiming that “all nature is akin.” The Greek work for kinship is suggenes (which we know in Latin as “cognate”) means literally “born together”.  A part is “born” with other parts, sprung from its common parent, i.e. the whole. If I know anything about what it is to be cold, I also know tacitly at least what cold is. If I know hot and cold together, I know something about opposition and difference, being and becoming, appearance and reality…the list goes on. Human knowing, to the extent it is *partial,*  is always haunted, whether in anxiety or desire, by the whole that gives it meaning and thus by the other parts. (Test the “doctrine” — Take a moment to consider any burning question in your life. Has it not been generated by your prior answers to other burning questions?)

I claim that before one can make metaphysical sense of a metaphysical doctrine, one must make experiential sense of it. Whatever is generically true of the experience of inquiry is by that measure metaphysically true in the only meaningful sense. My guess is that whatever metaphysical doctrine does not purchase increasing goodness and better friendship is of no interest to either Socrates or Plato. Metaphysics’ proper fruit is an eros toward truth; it has no other end.

Let me conclude with a profound passage in the anonymous 14th Century contemplation manual, The Cloud of Knowing that speaks to a similar understanding of things:

“Rational creatures such as men and angels possess two principal faculties, a knowing power and a loving power. No one can fully comprehend the uncreated God with his knowledge; but each one, in a different way, can grasp him fully through love.”

Excerpted from The Cloud of Unknowing by Edited by William Johnston Copyright © 2005 by William Johnston


The method behind thinking

What follows is what I have distilled to be the root steps in Socratic/Platonic method. I make no claims to originality; I have followed Socrates, Plato, Bernard Lonergan and others who blazed the trail before me. The four steps that follow are almost childishly obvious, and yet I have found that the greatest existential discoveries I have made in my own life are the result of following this method, even before I was able to articulate it. Such a testimonial is poor evidence. Better evidence will come when you reflect on you own activity and thought, examine the consequences of following or avoiding such a method. I would love to hear of any of your experiences with anything similar.

Here are the steps: (more…)

The missing Platonic dialogues

At least twice the Platonic corpus, there are sequences of three dialogues with visible connections to one another and which indicate the existence of a fourth dialogue that is either lost of left out.

1. The sequence RepublicTimaeusCritias – (Hermocrates)

2. The sequence TheaetetusSophistStatesman – (Philosophos)

(I have indicated the “missing” dialogues in parentheses.)

What shall we make of this? There are two obvious explanations for the the missing dialogues: either they were lost or they were never written. Either answer is possible, but the defective reader in me wants to favor the latter explanation as the more fruitful. Perhaps a missing dialogue asks us to look closer at the other three in order to find the missing fourth intended and indicated by the previous three. Perhaps we are asked to read these sequences defectively, to pay attention to the felt absence of a satisfying whole/end that is presupposed by their defectiveness.

Now, I can’t in a blog post give any more than hints, but here are a few clues toward reading at least the first of the existing trilogies defectively:


The sequence RepublicTimaeusCritias – (Hermocrates)

a) The Republic gives no forward pointer to future engagements, but early in the Timaeus there is a recapitulation of a city-in-speech unmistakably that of the Republic.

b) The Timaeus begins with the words, “One, two, three,—but where, my dear Timaeus, is the fourth of our guests of yesterday, our hosts of today?” (Perseus Project translation, 17a)  In an earlier discussion of the Divided Line image, I claimed that it is a “protreptic analogy” — three related terms in search of a missing fourth.

c) The Timaeus’ recapitulation of the city-in-speech is a version that takes no notice of the philosopher rulers or the Idea of the Good. It is a truncated version, a version that is based almost completely on what I have called the “Second Draft” version.

d) In the Timaeus, Socrates indicates a defect in the (truncated) city-in-speech:

“And now, in the next place, listen to what my feeling is with regard to the polity we have described. I may compare my feeling to something of this kind: suppose, for instance, that on seeing beautiful creatures, whether works of art or actually alive but in repose, a man should be moved with desire to behold them in motion and vigorously engaged in some such exercise as seemed suitable to their physique; well, that is the very feeling I have regarding the State we have described.” (Perseus Project translation, 19b-c)

d) The Critias appears to be fragmented. Again, I want to hypothesize that this is intentional. It ends with the character Critias describing the corruption of the civilization of Atlantis and Zeus about to announce his solution to the assembled gods:

Such was the magnitude and character of the power which existed in those regions at that time; and this power the God set in array and brought against these regions of ours on some such pretext as the following, according to the story. For many generations, [120e] so long as the inherited nature of the God remained strong in them, they were submissive to the laws and kindly disposed to their divine kindred. For the intents of their hearts were true and in all ways noble, and they showed gentleness joined with wisdom in dealing with the changes and chances of life and in their dealings one with another. Consequently they thought scorn of everything save virtue and lightly esteemed their rich possessions, bearing with ease [121a] the burden, as it were, of the vast volume of their gold and other goods; and thus their wealth did not make them drunk with pride so that they lost control of themselves and went to ruin; rather, in their soberness of mind they clearly saw that all these good things are increased by general amity combined with virtue, whereas the eager pursuit and worship of these goods not only causes the goods themselves to diminish but makes virtue also to perish with them. As a result, then, of such reasoning and of the continuance of their divine nature all their wealth had grown to such a greatness as we previously described. But when the portion of divinity within them was now becoming faint and weak through being ofttimes blended with a large measure of mortality, [121b] whereas the human temper was becoming dominant, then at length they lost their comeliness, through being unable to bear the burden of their possessions, and became ugly to look upon, in the eyes of him who has the gift of sight; for they had lost the fairest of their goods from the most precious of their parts; but in the eyes of those who have no gift of perceiving what is the truly happy life, it was then above all that they appeared to be superlatively fair and blessed, filled as they were with lawless ambition and power. And Zeus, the God of gods, who reigns by Law, inasmuch as he has the gift of perceiving such things, marked how this righteous race was in evil plight, and desired to inflict punishment upon them, to the end that when chastised they might strike a truer note. [121c] Wherefore he assembled together all the gods into that abode which they honor most, standing as it does at the center of all the Universe, and beholding all things that partake of generation and when he had assembled them, he spake thus: …  [Text breaks off here.] (Perseus Project translation, 120d-121c)

e) So the dialogue ends with the silence of the God, but an anticipation of his decree. On the defective reading, the natural response is “Hmmm!”

f) The next scheduled speaker would be Hermocrates, hence his name is ascribed to the missing dialogue. The name means “Hermes’ power” — in other words, the power to deliver a god’s words to man. And Critias breaks off with Zeus about to speak. Is the direct speech of the god such that it can only be inscribed on the soul of the philosopher? Perhaps…


I personally do not favor the imposition of “writing periods” on Plato’s corpus: the suggestion, almost a dogma in some circles, that there was a early, middle and late period. The fact that Plato expands into defective trilogies dialogues such as Republic and Theaetetus suggests that they never were far from his mind. There is even an ancient report of Dionysius of Halicarnassus that says,

“Plato kept on combing and curling and in every way braiding his dialogues even when he had turned eighty.”

I think it is more likely that the dialogues differ in character because the characters themselves differ. I am however sympathetic with William Altman that there was an intended “reading order” of the dialogues, an order motivated by pedagogical effectiveness. See his book Plato the Teacher: The Crisis of the Republic.