Plato

Links to a Few Favorite Essays

A cold, grey, drizzly day in Augusta, Georgia today — a day that reminds me of my six months spent in the Aleutian Islands in 1990. The gloom was unrelenting. Soldiers stationed there during the Second World War often developed the “Aleutian stare,” eyes set at a thousand-mile focus as if looking through things. But I actually liked the Bering Sea environment — I think I was the only one of my squadron mates who did — for the simple fact that it was a great place to read.

As a balm for the gloomy days that face you, here are some links to some of my favorite essays, an off-the-cuff selection limited to what is available online:

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Education and the Liturgical Formation of Desire

I want to write on the “liturgical” character of Plato’s education program as laid out in the Republic, particularly Book VII. My thinking on this subject has been shaped primarily from three sources:

1) Desiring the Kingdom: Worship, Worldview and Cultural Formations by James K. A. Smith — the first volume in a projected trilogy called Cultural Liturgies;
2) “Reflections on the Right Use of School Studies with a View to the Love of God,” an essay by Simone Weil;
3) Personal Knowledge by Michael Polanyi.

This post will be rather longer than usual, but I hesitated to divide up these confluent sources of inspiration, since their ideas overlap in interesting ways — with each other and with Plato’s thought. (I will relate Girardian mimetic theory to these later.) Such moments of agreement (homologia) are often a first sign that one may be on to something… (more…)

The Question as Commitment

Class starts for me today — a class in Ancient Greek Philosophy. My reading list includes the Platonic dialogues Republic and Phaedrus, Presocratic fragments (with an emphasis on Heraclitus and Parmenides), selections from Aristotle’s Physics, De Anima, Ethics and Politics. University policy dictates that I begin with a preassessment exercise. Mine consists of a pair of questions to which I have students jot down brief impressionistic answers:

1. Socrates preferred to teach by means of questions — why do you think he may have had this preference?
2. Which is easier — to attain knowledge or self-knowledge? Why?

Clearly these questions don’t admit of tidy or even correct answers. Although I think them answerable, I do not think they are *finally* answerable. My hope is that my students (and I) can hold these questions in the background of our thinking throughout the course and beyond. I think there is great value in sustained attention to such questions, even if the answers never improve. Questions shape our subjectivity more than answers, both our attentiveness and our reflectiveness. A thinker without a question is like a body without a soul. Something in us must *commit* to particular questions if we are ever to advance as thinkers and knowers.

Anatomy of Platonic Eros

“There is a certain guidance each person needs for his whole life, if he is to live well; and nothing imparts this guidance — not high kinship, not public honor, not wealth — nothing imparts this guidance as well as love” [i.e. eros]  — Socrates in Plato’s Symposium, translated by Alexander Nehemas and Paul Woodruff (Hackett Publishing, 1989), 178C-D.

In order to understand how eros can function as a guide for life, I think it is helpful to anatomize eros into four interrelated parts: 1) penia, 2) poros, 3) chorismos, and 4) kinesis (more…)

Felt Absence and the Quest for Virtue

In Book II of the Republic, Socrates lays out a strategy for determining the meaning of dikaiosyne, a word translated almost universally in Plato translations as “justice,” and just as universally in New Testament translations as “righteousness”. His strategy is peculiar to say the least: let’s make the soul large to our view by creating a city in speech; let’s look for the three (other) virtues of wisdom, courage and moderation; whatever virtue is left over must be justice. How can we take this method of discovery seriously? Questions abound: (more…)

Provisional Aims of My Book Project

I intend to write a book about Plato’s Republic, particularly about his notion of doxa (opinion/seeming) as it relates to the quest for wisdom. My working title is “A Defective Reading of Plato’s Republic.” A truncated list of the theses I intend to defend in my book and to begin airing out in my blog:

1) That knowledge is something above (not reproducible to) doxa and yet the communication of knowledge must be mediated by opinion/doxa.
2) That opinion/doxa is defective in relation to knowledge and its defect must become focal in order to ascend to knowledge.
3) That desire/eros requires an awareness of defect joined to an anticipation of satisfying what is missing, what I am calling “felt absence.”
4) That the question arising from the defect in opinion/doxa, that shapes a search, is properly erotic.
5) That the Divided Line is the interpretive key to the Republic and that its function is to establish a form of erotic exhortation/protrepsis to overcome the intentional defects of the dialogue.
6) That the constructions of the “city in speech” in the Republic is a concrete illustration of the groping toward Form schematized in the Divide Line
7) That the Platonic educational program is one devoted to the liturgical shaping of philosophical desire.
8) That dialogic irony is a rhetorical form that attempts to avoid the premature satisfaction of scandalized belief.
9) That the conversion/periagoge which constitutes the end of education cannot be reduced to doxa.
10) That forms are heuristic anticipations of the overcoming of doxic defect produced by nonrivalrous forms of mediation.
11) That friendship/philia  is an essential component of true philosophical praxis.
12) That the Republic is intentionally defective and its true teaching is not given in the dialogue itself.

I realize that these theses are too truncated and thus incapable in themselves of communicating my interpretation of Plato’s thought. (This incapacity of direct speech to communicate vital truth is something that I believe Kierkegaard learned from Plato.) But one can point, direct attention and provoke thought in a particular direction. One of the ironies of my book is the attempt to say directly what cannot really be said directly. Wallace Stephens wrote that “The poem must resist the intelligence / Almost successfully.” I am worried that my book will be all too successful in this resistance!