A Short History of Greek Philosophy

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Socrates therefore will have justice 'writ large' in the community as a
whole, first pictured in its simpler, and then in its more complex and
luxurious forms. The relation of the individual to the community is
represented chiefly as one of education and training; and many strange
theories--as of the equal {148} training of men and women, and the
community of wives, ideas partially drawn from Sparta--are woven into
the ideal structure. Then the dialogue rises to a larger view of
education, as a preparation of the soul of man, not for a community on
earth, but for that heavenly life which was suggested above (p. 144) in
the myth of the steeds.

The purely earthly unideal life is represented as a life of men tied
neck and heels from birth in a cave, having their backs to the light,
and their eyes fixed only on the shadows which are cast upon the wall.
These they take for the only realities, and they may acquire much skill
in interpreting the shadows. Turn these men suddenly to the true
light, and they will be dazzled and blinded. They will feel as though
they had lost the realities, and been plunged into dreams. And in pain
and sorrow they will be tempted to grope back again to the familiar
darkness.

Yet if they hold on in patience, and struggle up the steep till the sun
himself breaks on their vision, what pain and dazzling once more, yet
at the last what glorious revelation! True, if they revisit their old
dwelling-place, they will not see as well as their fellows who are
still living contentedly there, knowing nothing other than the shadows.
They may even seem to these as dreamers who have lost their senses; and
should they try to enlighten these denizens of the cave, they may be
persecuted or {149} even put to death. Such are the men who have had a
sight of the heavenly verities, when compared with the children of
earth and darkness.

Yet the world will never be right till those who have had this vision
come back to the things of earth and order them according to the
eternal verities; the philosopher must be king if ever the perfect life
is to be lived on earth, either by individual or community. As it
would be expressed in Scriptural language, "The kingdoms of this world
must become the kingdoms of the Lord and of His Christ."

For the training of these ideal rulers an ideal education is required,
which Plato calls dialectic; something of its nature is described later
on (p. 170), and we need not linger over it here.

The argument then seems to fall to a lower level. There are various
approximations in actual experience to the ideal community, each more
or less perfect according to the degree in which the good of the
individual is also made the good of all, and the interests of governors
and governed are alike. Parallel with each lower form of state is a
lower individual nature, the worst of all being that of the tyrant,
whose will is his only law, and his own self-indulgence his only
motive. In him indeed Might is Right; but his life is the very
antithesis of happiness. Nay, pleasure of any kind can give no law to
reason; reason can judge of pleasure, but not _vice versa_. There is
no profit to a {150} man though he gain the whole world, if _himself_
be lost; if he become worse; if the better part of him be silenced and
grow weaker. And after this 'fitful fever' is over, may there not be a
greater bliss beyond? There have been stories told us, visions of
another world, where each man is rewarded according to his works. And
the book closes with a magnificent Vision of Judgment. It is the story
of Er, son of Armenius, who being wounded in battle, after twelve days'
trance comes back to life, and tells of the judgment seat, of heavenly
bliss and hellish punishments, and of the renewal of life and the new
choice given to souls not yet purified wholly of sin. "God is
blameless; Man's Soul is immortal; Justice and Truth are the only
things eternally good." Such is the final revelation.

The _Timaeus_ is an attempt by Plato, under the guise of a Pythagorean
philosopher, to image forth as in a vision or dream the actual framing
of the universe, conceived as a realisation of the Eternal Thought or
Idea. It will be remembered that in the analysis already given (p.
143) of the process of knowledge in individual men, Plato found that
prior to the suggestions of the senses, though not coming into
consciousness except in connection with sensation, men had _ideas_ that
gave them a power of rendering their sensations intelligible. In the
_Timaeus_ Plato attempts a vision of the universe as though he saw
{151} it working itself into actuality on the lines of those ideas.
The vision is briefly as follows: There is the Eternal Creator, who
desired to make the world because He was good and free from jealousy,
and therefore willed that all things should be like Himself; that is,
that the formless, chaotic, unrealised void might receive form and
order, and become, in short, real as He was. Thus creation is the
process by which the Eternal Creator works out His own image, His own
ideas, in and through that which is formless, that which has no name,
which is nothing but possibility,--dead earth, namely, or _Matter_.
And first the world-soul, image of the divine, is formed, on which as
on a "diamond network" the manifold structure of things is
fashioned--the stars, the seven planets with their sphere-music, the
four elements, and all the various creatures, aetherial or fiery,
aerial, aqueous, and earthy, with the consummation of them all in
microcosm, in the animal world, and specially in man.

One can easily see that this is an attempt by Plato to carry out the
reverse process in thought to that which first comes to thinking man.
Man has sensations, that is, he comes first upon that which is
conceivably last in creation, on the immediate and temporary things or
momentary occurrences of earth. In these sensations, as they
accumulate into a kind of habitual or unreasoned knowledge or opinion,
he discovers elements which have been active to {152} correlate the
sensations, which have from the first exercised a governing influence
upon the sensations, without which, indeed, no two sensations could be
brought together to form anything one could name. These regulative,
underlying, permanent elements are Ideas, _i.e._ General Forms or
Notions, which, although they may come second as regards time into
consciousness, are by reason known to have been there before, because
through them alone can the sensations become intelligibly possible, or
thinkable, or namable. Thus Plato is led to the conception of an order
the reverse of our individual experience, the order of creation, the
order of God's thought, which is equivalent to the order of God's
working; for God's thought and God's working are inseparable.

Of course Plato, in working out his dream of creation absolutely
without any scientific knowledge, the further he travels the more
obviously falls into confusion and absurdity; where he touches on some
ideas having a certain resemblance to modern scientific discoveries, as
the law of gravitation, the circulation of the blood, the quantitative
basis of differences of quality, etc., these happy guesses are apt to
lead more frequently wrong than right, because they are not kept in
check by any experimental tests. But taken as a 'myth,' which is
perhaps all that Plato intended, the work offers much that is
profoundly interesting.

{153}

With the _Timaeus_ is associated another dialogue called the _Critias_,
which remains only as a fragment. In it is contained a description of
the celebrated visionary kingdom of Atlantis, lying far beyond the
pillars of Hercules, a land of splendour and luxury and power, a land
also of gentle manners and wise orderliness. "The fiction has
exercised a great influence over the imagination of later ages. As
many attempts have been made to find the great island as to discover
the country of the lost tribes. Without regard to the description of
Plato, and without a suspicion that the whole narrative is a
fabrication, interpreters have looked for the spot in every part of the
globe--America, Palestine, Arabia Felix, Ceylon, Sardinia, Sweden. The
story had also an effect on the early navigators of the sixteenth
century" (Jowett, _Plato_, vol. iii. p. 679).

{154}

CHAPTER XVI

PLATO (_continued_)

_Metaphysics and psychology--Reason and pleasure--Criticism of the
ideas--Last ideals_

We now come to a series of highly important dialogues, marked as a
whole by a certain diminution in the purely artistic attraction, having
less of vivid characterisation, less humour, less dramatic interest,
less perfect construction in every way, but, on the other hand,
peculiarly interesting as presenting a kind of after-criticism of his
own philosophy. In them Plato brings his philosophic conceptions into
striking relation with earlier or rival theories such as the Eleatic,
the Megarian, the Cyrenaic, and the Cynic, and touches in these
connections on many problems of deep and permanent import.

The most remarkable feature in these later dialogues is the
disappearance, or even in some cases the apparently hostile criticism,
of the doctrine of Ideas, and consequently of Reminiscence as the
source of knowledge, and even, apparently, of Personal {155}
Immortality, so far as the doctrine of Reminiscence was imagined to
guarantee it. This, however, is perhaps to push the change of view too
far. We may say that Plato in these dialogues is rather the
psychologist than the metaphysician; he is attempting a revised
analysis of mental processes. From this point of view it was quite
intelligible that he should discover difficulties in his former theory
of our mental relation to the external reality, without therefore
seeing reason to doubt the existence of that reality. The position is
somewhat similar to that of a modern philosopher who attempts to think
out the psychological problem of Human Will in relation to Almighty and
Over-ruling Providence. One may very clearly see the psychological
difficulties, without ceasing to believe either in the one or the other
as facts.

Throughout Plato's philosophy, amidst every variation of expression, we
may take these three as practically fixed points of belief or of faith,
or at least of hope; _first_, that Mind is eternally master of the
universe; _second_, that Man in realising what is most truly himself is
working in harmony with the Eternal Mind, and is in this way a master
of nature, reason governing experience and not being a product of
experience; and _thirdly_ (as Socrates said before his judges), that at
death we go to powers who are wise and good, and to men departed who in
their day shared in the divine wisdom and goodness,--that, in short,
there is something remaining for the dead, and better for those that
have done good than for those that have done evil.

The first of the 'psychological dialogues,' as we have called them, is
the _Philebus_. The question here is of the _summum bonum_ or chief
good. What is it? Is it pleasure? Is it wisdom? Or is it both? In
the process of answering these questions Plato lays down rules for true
definition, and establishes classifications which had an immense
influence on his successor Aristotle, but which need not be further
referred to here.

The general gist of the argument is as follows. Pleasure could not be
regarded as a sufficient or perfect good if it was entirely emptied of
the purely intellectual elements of anticipation and consciousness and
memory. This would be no better than the pleasure of an oyster. On
the other hand, a purely intellectual existence can hardly be regarded
as perfect and sufficient either. The perfect life must be a union of
both.

But this union must be an orderly and rational union; in other words,
it must be one in which Mind is master and Pleasure servant; the
finite, the regular, the universal must govern the indefinite,
variable, particular. Thus in the perfect life there are four
elements; in the body, earth, water, air, fire; in the soul, the
finite, the indefinite, the union of the {157} two, and the cause of
that union. If this be so, he argues, may we not by analogy argue for
a like four-fold order in the universe? There also we find regulative
elements, and indefinite elements, and the union of the two. Must
there not also be the Great Cause, even Divine Wisdom, ordering and
governing all things?

The second of the psychological series is the _Parmenides_, in which
the great Eleatic philosopher, in company with his disciple Zeno, is
imagined instructing the youthful Socrates when the two were on a visit
to Athens, which may or may not be historical (see above, p. 34). The
most striking portion of this dialogue is the criticism already alluded
to of Plato's own theory of Ideas, put into the mouth of Parmenides.
Parmenides ascertains from Socrates that he is quite clear about there
being Ideas of Justice, Beauty, Goodness, eternally existing, but how
about Ideas of such common things as hair, mud, filth, etc.? Socrates
is not so sure; to which Parmenides rejoins that as he grows older
philosophy will take a surer hold of him, and that he will recognise
the same law in small things and in great.

But now as to the nature of these Ideas. What, Parmenides asks, is the
relation of these, as eternally existing in the mind of God, to the
same ideas as possessed by individual men? Does each individual
actually _partake_ in the thought of God through {158} the ideas, or
are his ideas only _resemblances_ of the eternal? If he partakes, then
the eternal ideas are not one but many, as many as the persons who
possess them. If his ideas only resemble, then there must be some
basis of reference by which the resemblance is established, a _tertium
quid_ or third existence resembling both, and so _ad infinitum_.
Socrates is puzzled by this, and suggests that perhaps the Ideas are
only notions in our minds. But to this it is replied that there is an
end in that case of any reality in our ideas. Unless in some way they
have a true and causal relation with something beyond our minds, there
is an end of mind altogether, and with mind gone everything goes.

This, as Professor Jowett remarks, "remains a difficulty for us as well
as for the Greeks of the fourth century before Christ, and is the
stumbling-block of Kant's _Critic_, and of the Hamiltonian adaptation
of Kant as well as of the Platonic ideas. It has been said that 'you
cannot criticise Revelation.' 'Then how do you know what is
Revelation, or that there is one at all?' is the immediate rejoinder.
'You know nothing of things in themselves.'--'Then how do you know that
there are things in themselves?' In some respects the difficulty
pressed harder upon the Greek than upon ourselves. For conceiving of
God more under the attribute of knowledge than we do, he was more under
the necessity of {159} separating the divine from the human, as two
spheres which had no communication with one another."

Next follows an extraordinary analysis of the ideas of 'Being' and
'Unity,' remarkable not only for its subtlety, but for the relation
which it historically bears to the modern philosophic system of Hegel.
"Every affirmation is _ipso facto_ a negation;" "the negation of a
negation is an affirmation;" these are the psychological (if not
metaphysical) facts, on which the analysis of Parmenides and the
philosophy of Hegel are both founded.

We may pass more rapidly by the succeeding dialogues of the series: the
_Theaetetus_ (already quoted from above, p. 89), which is a close and
powerful investigation of the nature of knowledge on familiar Platonic
lines; the _Sophist_, which is an analysis of fallacious reasoning; and
the _Statesman_, which, under the guise of a dialectical search for the
true ruler of men, represents once more Plato's ideal of government,
and contrasts this with the ignorance and charlatanism of actual
politics.

In relation to subsequent psychology, and more particularly to the
logical system of Aristotle, these dialogues are extremely important.
We may indeed say that the systematic logic of Aristotle, as contained
in the _Organon_, is little more than an abstract {160} or digest of
the logical theses of these dialogues. Definition and division, the
nature and principle of classification, the theory of predication, the
processes of induction and deduction, the classification and criticism
of fallacies,--all these are to be found in them. The only addition
really made by Aristotle was the systematic theory of the syllogism.

The _Laws_, the longest of Plato's works, seems to have been composed
by him in the latest years of his long life, and was probably not
published till after his death. It bears traces of its later origin in
the less artful juncture of its parts, in the absence of humour, in the
greater overloading of details, in the less graphic and appropriate
characterisation of the speakers. These speakers are three--an
Athenian, a Cretan, and a Spartan. A new colony is to be led forth
from Crete, and the Cretan takes advice of the others as to the
ordering of the new commonwealth. We are no longer, as in _The
Republic_, in an ideal world, a city coming down from, or set in, the
heavens. There is no longer a perfect community; nor are philosophers
to be its kings. Laws more or less similar to those of Sparta fill
about half the book. But the old spirit of obedience and
self-sacrifice and community is not forgotten; and on all men and
women, noble and humble alike, the duty is cast, to bear in common the
common burden of life.

{161}

Thus, somewhat in sadness and decay, yet with a dignity and moral
grandeur not unworthy of his life's high argument, the great procession
of the Ideal Philosopher's dialogues closes.

{162}

CHAPTER XVII

PLATO (_concluded_)

_Search for universals--The thoughts of God--God cause and
consummation--Dying to earth--The Platonic education_

If we attempt now, by way of appendix to this very inadequate summary
of the dialogues, to give in brief review some account of the main
doctrines of Plato, as they may be gathered from a general view of
them, we are at once met by difficulties many and serious. In the case
of a genius such as Plato's, at once ironical, dramatic, and
allegorical, we cannot be absolutely certain that in any given passage
Plato is expressing, at all events adequately and completely, his own
personal views, even at the particular stage of his own mental
development then represented. And when we add to this that in a long
life of unceasing intellectual development, Plato inevitably grew out
of much that once satisfied him, and attained not infrequently to new
points of view even of doctrines or conceptions which remained
essentially unchanged, a Platonic dogma in the strict sense must
clearly not be expected. One may, however, attempt in rough outline to
summarise the main {163} _tendencies_ of his thought, without
professing to represent its settled and authenticated results.

[251]

We may begin by an important summary of Plato's philosophy given by
Aristotle (_Met_. A. 6): "In immediate succession to the Pythagorean
and Eleatic philosophies came the work of Plato. In many respects his
views coincided with these; in some respects, however, he is
independent of the Italians. For in early youth he became a student of
Cratylus and of the school of Heraclitus, and accepted from them the
view that the objects of sense are in eternal flux, and that of these,
therefore, there can be no absolute knowledge. Then came Socrates, who
busied himself only with questions of morals, and not at all with the
world of physics. But in his ethical inquiries his search was ever for
universals, and he was the first to set his mind to the discovery of
definitions. Plato following him in this, came to the conclusion that
these universals could not belong to the things of sense, which were
ever changing, but to some other kind of existences. Thus he came to
conceive of universals as forms or _ideas_ of real existences, by
reference to which, and in consequence of analogies to which, the
things of sense in every case received their names, and became
thinkable objects."

From this it followed to Plato that in so far as the senses took an
illusive appearance of themselves giving {164} the knowledge which
really was supplied by reason as the organ of ideas, in the same degree
the body which is the instrument of sense can only be a source of
illusion and a hindrance to knowledge. The wise man, therefore, will
seek to free himself from the bonds of the body, and die while he lives
by philosophic contemplation, free as far as possible from the
disturbing influence of the senses. This process of _rational_
realisation Plato called Dialectic. The objects contemplated by the
reason, brought into consciousness on the occurrence of sensible
perception, but never caused by these, were not mere notions in the
mind of the individual thinker, nor were they mere properties of
individual things; this would be to make an end of science on the one
hand, of reality on the other. Nor had they existence in any mere
place, not even beyond the heavens. Their home was Mind, not this mind
or that, but Mind Universal, which is God.

In these 'thoughts of God' was the root or essence which gave reality
to the things of sense; they were the Unity which realised itself in
multiplicity. It is because things partake of the Idea that we give
them a name. The thing as such is seen, not known; the idea as such is
known, not seen.

[252]

The whole conception of Plato in this connection is based on the
assumption that there is such a thing as knowledge. If all things are
ever in change, then knowledge is impossible; but conversely, if there
is {165} such a thing as knowledge, then there must be a continuing
object of knowledge; and beauty, goodness, [253] reality are then no
dreams. The process of apprehension of these 'thoughts of God,' these
eternal objects of knowledge, whether occasioned by sensation or not,
is essentially a process of self-inquiry, or, as he in one stage called
it, of Reminiscence. The process is the same in essence, whether going
on in thought or expressed in speech; it is a process of _naming_. Not
that names ever resemble realities fully; they are only approximations,
limited by the conditions [254] of human error and human convention.
There is nevertheless an inter-communion between ideas and things. We
must neither go entirely with those who affirm the one (the Eleatics),
nor with those who affirm the many (the Heracliteans), but accept both.
There is a union in all that exists both of That Which _Is_, and of
that concerning which all we can say is that it is _Other_ than what
is. This 'Other,' through union with what is, attains to being of a
kind; while on the other hand, What Is by union with the 'Other'
attains to variety, and thus more fully realises itself.

[258]

That which Plato here calls 'What Is' he elsewhere calls 'The Limiting
or Defining'; the 'Other' he calls 'The Unlimited or Undefined.' Each
has a function in the divine process. The thoughts of God attain
realisation in the world of things which change and pass, through the
infusion {166} of themselves in, or the superimposing of themselves
upon, that which is Nothing apart from them,--the mere negation of what
is, and yet necessary as the 'Other' or correlative of what is. Thus
we get, in fact, _four_ forms of existence: there is the Idea or
Limiting (apart); there is the Negative or Unlimited (apart), there is
the Union of the two (represented in language by subject and
predicate), which as a whole is this frame of things as we know it; and
fourthly, there is the _Cause_ of the Union, which is God. And God is
cause not only as the beginning of all things, but also as the measure
and law of their perfection, and the end towards which they go. He is
the Good, and the cause of Good, and the consummation and realisation
of Good.

This absolute Being, this perfect Good, we cannot see, blinded as we
are, like men that have been dwelling in a cave, by excess of light.
We must, therefore, look on Him indirectly, as on an image of Him, in
our own souls and in the world, in so far as in either we discern, by
reason, that which is rational and good.

[269]

Thus God is not only the cause and the end of all good, He is also the
cause and the end of all knowledge. Even as the sun is not only the
most glorious of all visible objects, but is also the cause of the life
and beauty of all other things, and the provider of the light whereby
we see them, so also {167} is it for the eye of the soul. God is its
light, God is the most glorious object of its contemplation, God we
behold imaged forth in all the objects which the soul by reason
contemplates.

[260]

The ideas whereof the 'Other' (or, as he again calls it, the 'Great and
Small' or 'More and Less,' meaning that which is unnamable, or wholly
neutral in character, and which may therefore be represented equally by
contradictory attributes) by participation becomes a resemblance, Plato
compared to the 'Numbers' of the Pythagoreans (cf. above, p. 25).
Hence, Aristotle remarks (_Met_. A. 6), Plato found in the ideas the
originative or formative Cause of things, that which made them what
they were or could be called,--their _Essence_; in the 'Great and
Small' he found the opposite principle or _Matter_ (Raw Material) of
things.

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