Socrates in the Cave On the Philosopher’s Motive in Plato SOCRATES IN THE CAVE Edited by Paul J Diduch and Michael P Harding Recovering Political Philosophy Series Editors Timothy W Burns Baylor Unive.
SOCRATES IN THE CAVE On the Philosopher’s Motive in Plato Edited by Paul J Diduch and Michael P Harding Recovering Political Philosophy Series Editors Timothy W. Burns Baylor University Waco, TX, USA Thomas L. Pangle University of Texas at Austin Austin, TX, USA Postmodernism’s challenge to the possibility of a rational foundation for and guidance of our political lives has provoked a searching re-examination of the works of past political philosophers The re-examination seeks to recover the ancient or classical grounding for civic reason and to clarify the strengths and weaknesses of modern philosophic rationalism This series responds to this ferment by making available outstanding new scholarship in the history of political philosophy, scholarship that is inspired by the rediscovery of the diverse rhetorical strategies employed by political philosophers The series features interpretive studies attentive to historical context and language, and to the ways in which censorship and didactic concern impelled prudent thinkers, in widely diverse cultural conditions, to employ manifold strategies of writing, strategies that allowed them to aim at different audiences with various degrees of openness to unconventional thinking Recovering Political Philosophy emphasizes the close reading of ancient, medieval, early modern and late modern works that illuminate the human condition by attempting to answer its deepest, enduring questions, and that have (in the modern periods) laid the foundations for contemporary political, social, and economic life The editors encourage manuscripts from both established and emerging scholars who focus on the careful study of texts, either through analysis of a single work or through thematic study of a problem or question in a number of works More information about this series at http://www.palgrave.com/gp/series/14517 Paul J Diduch • Michael P Harding Editors Socrates in the Cave On the Philosopher’s Motive in Plato Editors Paul J Diduch University of Colorado Boulder Boulder, CO, USA Michael P Harding Montgomery College Germantown, MD, USA Recovering Political Philosophy ISBN 978-3-319-76830-4 ISBN 978-3-319-76831-1 (eBook) https://doi.org/10.1007/978-3-319-76831-1 Library of Congress Control Number: 2018935284 © The Editor(s) (if applicable) and The Author(s) 2019 This work is subject to copyright All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifically the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed The use of general descriptive names, registered names, trademarks, service marks, etc in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use The publisher, the authors, and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made The publisher remains neutral with regard to jurisdictional claims in published maps and institutional affiliations Cover credit: Paul Fearn / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by the registered company Springer International Publishing AG part of Springer Nature The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland Series Editors’ Preface Palgrave’s Recovering Political Philosophy series was founded with an eye to postmodernism’s challenge to the possibility of a rational foundation for and guidance of our political lives This invigorating challenge has provoked a searching re-examination of classic texts, not only of political philosophers but of poets, artists, theologians, scientists, and other thinkers who may not be regarded conventionally as political theorists The series publishes studies that endeavor to take up this re-examination and thereby help to recover the classical grounding for civic reason, as well as studies that clarify the strengths and the weaknesses of modern philosophic rationalism The interpretative studies in the series are particularly attentive to historical context and language, and to the ways in which both censorial persecution and didactic concerns have impelled prudent thinkers, in widely diverse cultural conditions, to employ manifold strategies of writing—strategies that allowed them to aim at different audiences with various degrees of openness to unconventional thinking The series offers close readings of ancient, medieval, early modern, and late modern works that illuminate the human condition by attempting to answer its deepest, enduring questions, and that have (in the modern periods) laid the foundations for contemporary political, social, and economic life The editors of the present volume have sought answers to an important, simple, and yet rarely raised question: Why does Plato present Socrates in dialogue with interlocutors whose promise and interest in philosophy are questionable? The Platonic Socrates’ frequent exposure of the incoherence of these interlocutors’ understanding of virtue makes the question more acute, since it makes clear that no devotion to justice or v vi SERIES EDITORS’ PREFACE noble activity as ordinarily understood can explain this activity The contributors to this volume therefore offer interpretations of dialogues that attempt to provide more adequate answers, clarifying either Socrates’s philanthropic virtue or Socrates’s relentless attempt to ground through dialectic the philosophic or scientific life, or to explain how these two motives might be best understood to belong together Baylor University, Waco, TX, USA University of Texas, Austin, TX, USA Timothy W. Burns Thomas L. Pangle Acknowledgments The editors would like to thank J. Scott Lee and the Association for Core Texts and Courses for facilitating the small, conversation-focused panel discussions that led to the idea for, and much of the contents of, this volume For their helpful observations, the editors would also like to thank the two anonymous reviewers at Palgrave, in addition to friends and family who have offered their insight and encouragement, including especially Andrea Kowalchuk, Auksuole Rubavichute, James Guest, Kevin Slack, Jason Lund, Travis Hadley, Laura Rabinowitz, Wayne Ambler, Greg McBrayer, Joshua Parens, and Tim Burns vii Contents 1 Editors’ Introduction: Why Clarifying Socrates’ Motives Matters for Platonic Philosophy 1 Paul J Diduch and Michael P Harding 2 The Strange Conversation of Plato’s Minos 11 Robert Goldberg 3 Platonic Beginnings 39 Mark Blitz 4 A Look at Socrates’ Motive in Plato’s Laches 53 Jason Lund 5 Socrates’ Self-Knowledge 77 David Levy 6 Socrates’ Exhortation to Follow the Logos 107 James Carey 7 Philosophy, Eros, and the Socratic Turn 141 Mark J Lutz 8 Free to Care: Socrates’ Political Engagement 165 Roslyn Weiss ix x Contents 9 Socrates: Sisyphean or Overflowing? 185 Joshua Parens 10 Socrates’ Motives and Human Wisdom in Plato’s Theages 205 Travis S Hadley 11 Plato’s Euthyphro on Divine and Human Wisdom 233 Wayne Ambler 12 On the Question of Socratic Benevolence 251 Gregory A McBrayer 13 Philanthropy in the Action of the Euthyphro, Apology of Socrates, and Crito 265 Michael P Harding 14 Philosophic Care in the Life of Plato’s Socrates 287 Mary P Nichols 15 Plato’s Sons and the Library of Magnesia 315 Pavlos Leonidas Papadopoulos Index 341 PLATO’S SONS AND THE LIBRARY OF MAGNESIA 333 of” the Laws, as a reference to other Platonic dialogues.35 But this assumes that Magnesia will have adopted the Stranger’s injunction to write down the conversations of the Laws and honor it as a model for permissible texts in the city When the Stranger makes this proposal, Kleinias seems hesitant to accept it In response to the Stranger, who has called his own speech a “myth […] told about instructors in the written things, and also about writings [peri grammatistō n … hama kai grammatō n],” Kleinias remarks: “It is difficult to be sure whether or not our discussion is correct as a whole,” and thus whether the Laws is worthy of being written down for the Cretan colonists and their Magnesian descendants The Athenian agrees, saying that they will be able to tell only when they’ve “arrived at the end of the whole discourse on laws” (VII 812a) Just as the characters should return to the Stranger’s proposal once they have completed their discussion, so we the readers should return to it once we have finished reading the Laws The Character of the Nocturnal Council As soon as the Stranger announces the end of their legislation near the close of Book XII, he asserts that it will only be “complete” once they have “discovered a perfect and permanent safeguard [sō tērian] for what has been begotten” (XII 960b) The Stranger is referring to what he, in the last lines of the dialogue, calls a “divine council”; should such a council come into being, the city they have founded must be “handed over to it” (969b) This council is elsewhere called the “Nocturnal Council [nykterinos syllogos]” or the “Nocturnal Council of Rulers” (968a) It is appropriate to call this council “divine” not only because it works to rehabilitate impious youths and investigates the city’s official theology but also because it might offer a space in an otherwise unphilosophic city for the exercise of the intellect, that which is most divine in the human.36 35 Moreover, this interpretation is not incompatible with the alternative (that a “brother” text would be one similar in content but not necessarily identical in authorship) Many of the Platonic dialogues depict discussions that more or less directly bear upon the topics at hand in Book VII—the proper education of the young, and the potential tensions between various poetic and philosophic teachings on one hand and the requirements of any given political order on the other—as well as the related legal, psychological, and otherwise philosophical themes that are described as the proper topics of inquiry for the Nocturnal Council 36 See the discussion of “divine” in note 31 above 334 P L PAPADOPOULOS The precise role of the Nocturnal Council in the governance of Magnesia is difficult to determine; this and many other aspects of the Council have been subject to scholarly dispute.37 Yet it is the Magnesian institution that the Athenian speaks about most reverently—despite, or perhaps because, it is not even a strictly political institution The Council is composed of certain eminent Magnesians, a who’s who of powerful citizens that includes the ten oldest Guardians of the Laws, the past and present Supervisors of Education (i.e., those officials who are concerned with noble and harmful writings, and who take the Laws and its brother- speeches as paradigms for determining which speeches should be taught to the youths), and the theō roi, the middle-aged citizens who are authorized to travel abroad and study the laws and writings of foreign cities The Council may from time to time include at its meetings foreign theō roi who visit Magnesia, as the Supervisor of Education is the designated host (xenos) for such strangers (xenoi) (XII 953c–d) As Eric Salem has observed, there are several iterations of the Nocturnal Council in the last few books of the Laws Taken together, these iterations account for its heterogeneous membership and complex purpose, which in turn will illuminate the crucial role of texts and the text-gathering theō roi in Magnesia The Council is first presented as a re-education camp or “Moderation Tank” (sō phronistērion) for impious youths whose nous (intellect or mind) needs to be set in order by their elders (X 908b–e) Second, in Book XII, it is presented as the de-briefing center for the theō roi sent abroad to study the customs of foreign cities (XII 951a, 952b) Their observations enable the Council to become a kind of think-tank allowing, in Salem’s phrase, for “comprehensive reflection on political matters.” And even later in Book XII, the Council appears in its third iteration, as an “ongoing study group or seminar” that will engage in “something like Socratic philosophy”: the study of the unity or multiplicity of the virtues, inquiry into the identity and relation between the beautiful and the good, and various cosmological, theological, and psychological topics.38 This final task is the most remarkable: it goes beyond the practical concerns that 37 See George Klosko, “The Nocturnal Council in Plato’s Laws,” Political Studies 36 (1988), 74–88, and Klosko, The Development of Plato’s Political Theory (New York: Methuen, 1986), 252 38 Salem, “The Night Watchmen,” 2, 7, 10 Zuckert argues that the recognized need to reflect on these characteristically Socratic topics indicates that the Laws is a “prelude” to Socratic philosophy and should be dramatically dated as the earliest of the Platonic dialogues See “Plato’s Laws: Postlude or Prelude to Socratic Philosophy?” PLATO’S SONS AND THE LIBRARY OF MAGNESIA 335 initially justified the creation and character of the Nocturnal Council, encouraging and even presupposing in its members the activity of philosophizing that goes almost entirely unmentioned throughout the Laws.39 Thus the Council will perform three distinct functions: it will correct youthful impiety, engage in regime-serving research, and philosophize on topics of Socratic inquiry Though distinct, these functions are not contradictory, and the heterogeneous nature of the Council’s goals and the Councilors themselves does not make it an incoherent institution As Salem notes, the Council’s theoretical concerns not suggest that it has abandoned its practical purpose Rather, the Laws seems to be suggesting, it is only through the study of what we would call political philosophy that the Council is able to acquire true statesmanship, and therefore “save” or “safeguard” the regime of Magnesia from the inevitable psychic corruptions of its citizens.40 The fact that its third and most Socratic function is philosophical rather than legal, practical, and political suggests that in the Stranger’s estimation, the regime requires that someone, somewhere in it be concerned with extrapolitical questions, activities that are “noble” because they are worthwhile for their own sake As V. Bradley Lewis has argued, the Nocturnal Council must be understood in the context of Plato’s overriding idea about politics: “the need for philosophy to influence political practice.”41 By embodying this idea, the Council is an institution “vital to the preservation of the regime,” one meant to “engage in political philosophy” as well as “initiate younger men into such inquiry.”42 Salem, ibid., 12–13 Salem, ibid., 11; cf Laws XII 962b 41 Lewis, “The Nocturnal Council and Platonic Political Philosophy,” Lewis identifies the city in the Republic as “a philosophic regime,” while that in the Laws is “a regime with philosophy” (18–19n58, emphasis his) This distinction is not so precise as Fraistat’s (see note 14, above), but if my interpretation is correct, Magnesia “has” philosophy in the sense that philosophy is practiced by the Council, sustained by a literary tradition including Plato’s own corpus 42 Ibid., 3, This ultimate dependence of the political good on philosophic inquiry is never so directly addressed in the Laws—a dialogue between a philosophic Athenian and two unsophisticated Dorians, in which philosophy is neither discussed nor even named—as it is in the Republic, where the philosopher Socrates is challenged by Plato’s sophisticated brothers to provide a defense and exposition of philosophy, including its utility for the just city On the contrary, the Dorians are only slowly brought around to agree that the city requires philosophy They display this in their final action by enlisting the Stranger to help the actually found Magnesia; thus only at the end could they begin to ask the questions at the center of the Republic 39 40 336 P L PAPADOPOULOS A Magnesian Library for a Magnesian Academy I submit that the Nocturnal Council will be able to perform these distinct functions, and therefore safeguard the regime, all the better if it studies not only the laws of Magnesia, and the laws of other cities, but also the Laws itself and other Platonic texts brought to Magnesia by the traveling theō roi According to the interpretation I have developed, Magnesia’s Nocturnal Council should be understood as a politically empowered academy in possession of what we today would call a library.43 By the end of Book XII, Kleinias’s reluctance to affirm that their “discussion is correct as a whole” (VII 812a) has given way to his desire, shared with the Spartan Megillus, to employ the Athenian Stranger in actually founding the city This enthusiasm suggests that he will take up the Stranger’s specific suggestion that the Magnesian education be guided by the text of the Laws Moreover, it should be noted that Kleinias agrees with Megillus that they detain the Stranger so that he may “be made to share in the city’s founding” (XII 969d) immediately after the Stranger has said that Magnesia, once it is founded, must be “handed over to” the “divine council,” that is, the Nocturnal Council (969b) If, as I have argued, those theō roi who are allowed to travel abroad, and are instructed to bring back foreign writings that they encounter, are mindful of the educational laws of Magnesia, they will in time and with some luck encounter, record, and bring back the entire Platonic corpus, the “speeches that are like the brothers” of their fundamental document, the dialogue of the Laws 43 At least some of the confusion about the character of the Council has come from scholars’ failure to consider it in relation to the theō roi and the dynamic relation between these two institutions Klosko suggests that the late appearance of the Council is a sign that Plato changed his mind while writing the dialogue: “At some point in working on the Laws Plato became dissatisfied with the rigidity of the state and took measures to remedy it In Book XII the nocturnal council is assigned a legislative function, though Plato’s account of this is fragmentary, and one cannot be sure exactly what he had in mind or how well his presentation here fits in with the other eleven books” (The Development of Plato’s Political Theory, 252) Klosko mistakes the Council’s complex, transpolitical functions for an incomplete legislative authority Moreover, as Lewis points out, a deliberative body with no direct power of its own still possesses influence on its members, who are themselves office-holders, pointing out that “two of the most important bodies in the executive branch of the United States government, the National Security Council and the Council of Economic Advisors operate in just this way” (“The Nocturnal Council and Platonic Political Philosophy,” 20n62) There seems no better way to achieve a philosophic “grammatocracy” than to institute a college of political elites and promising youth in which the fundamental text, and those like or pertinent to it, may be studied in common PLATO’S SONS AND THE LIBRARY OF MAGNESIA 337 Thus the members of this divine Nocturnal Council, who will “dwell in the acropolis as perfected guardians” of Magnesia (969c), might come to possess a library of philosophic writings.44 Educational endeavors throughout history have employed a range of texts for practical and theoretical purposes, including as occasions for philosophizing, and Plato’s Socrates links his own youthful philosophizing to the critical reading of texts.45 Plato lived during the rise of a literary culture in Athens;46 my reading of the Laws suggests he gave considerable thought to the impact that writing would have on the future of politics and philosophy Here, in the Laws, we have a Platonic treatment of an educational institution that will employ texts in its educational and deliberative discussions What might this library contain? The Laws determines the structure or principle but does not specify the contents of the library; my discussion here is necessarily speculative The Laws itself would stand above every other text studied by the Council, as the model logos for those who aspire to educate the next generation of citizens Presumably, the other Platonic dialogues would have a privileged place below it; but we cannot simply assume that each dialogue will be equally acceptable to the Councilors We can imagine the Councilors inquiring into both the claims made in other dialogues in comparison to the authoritative claims of their Laws as well as the dramatic action depicted in other dialogues in comparison to that of the Laws and that which plays out in the political and intellectual life of Magnesia itself In addition, we might expect the theōroi to retrieve texts ranging from the Homeric epics, Attic lyrics, and Athenian dramas to the “harmful writings” of natural philosophers (our “pre-Socratics”) and conventionalist sophists and the works of Plato’s contemporaries and near- contemporaries, from Herodotus and Isocrates to Thucydides, Xenophon, and Aristotle, to say nothing of the Greek poetic, philosophic, and scientific 44 This interpretation solves several perceived defects in the Stranger’s plan for the Council For example, Lewis points to the “vague terms” in which the Stranger discusses the kind of education the Councilors will need (ibid., 7) A library established by the theō roi with the Laws at its center would enable Magnesia’s educational officials to construct a curriculum appropriate to the city As the Stranger notes elsewhere, the Magnesian legislation is a multigenerational endeavor; carrying on this project is the primary purpose of the Guardians of the Laws and thus of the Council (see Laws VI 769b–770a) 45 Plato, Phaedo, 97b 46 For a helpful discussion of this rise, see Mark Munn, The School of History: Athens in the Age of Socrates (Berkeley: University of California Press, 2000) For a treatment of its material and technical dimensions, see E. G Turner, Athenian Books in the Fifth and Fourth Century B.C (London: H. K Lewis and Sons, 1952), especially his evidence for the meaning of biblion (9–10); cf Eric A. Havelock, Preface to Plato (Cambridge, MA: Harvard University Press, 1963), 55n16 338 P L PAPADOPOULOS literature that we not know as well as non-Greek logoi that the theōroi might encounter We who have access to such texts know that they, like the Platonic dialogues that are brothers of the Laws, contain logoi “connected to [the conversation of the Laws] and similar” (VII.811e). Finally, we can imagine the theōroi gathering or composing the laws of certain cities they visited, as Aristotle and his students are said to have written out the politeiai of contemporary Greek cities In all likelihood, the theōroi would suppose that the content of such texts would contribute to the political-philosophical business of the Nocturnal Council and submit them as curricular proposals to the Council It must be reiterated that Plato’s Athenian Stranger, and the law code he has elaborated, would permit such texts only if they were organized into a library which takes Plato’s Laws as the “paradigm” of proper logoi The Laws is the first text in the library and functions as a standard by reference to which the Councilors judge other speeches to be noble or ignoble We might then suggest that the Laws enables, in fact requires, the Councilors to establish a kind of fixed standard in Magnesian learning This is not to say that its status as paradeigma for Magnesian public education would automatically exclude works that contradict it from the Nocturnal Council The decision to admit or reject a given text is left to the members of the Council who debrief the theō roi upon their return, and the new texts themselves are directly for the benefit of the Councilors’ thinking and deliberating The Council is an exclusive institution; while it and its library will be “public” or political in their function, they will not be free and open to all Magnesians citizens We can imagine that the library could come to include all available texts, containing and explicating diverse logoi and nomoi, that might guide the Councilors in determining the public teaching of the Magnesian youth The Stranger intends both the indeterminacy of the library’s specific texts as well as the unquestionable supremacy of the Laws in and for Magnesian politics and philosophizing Conclusion Just as Plato’s dialogues are generally recognized as the first great works in the Western tradition of philosophic literature, Plato’s Academy is often thought of as a distant model for the educational institutions of the medieval and modern periods But there is an unfortunate absence of reliable historical information about the Academy during Plato’s own lifetime Historical studies of the Academy may aid our understanding of the devel- PLATO’S SONS AND THE LIBRARY OF MAGNESIA 339 opment of Platonism but tell us little about its founder.47 Our historical ignorance has permitted some scholars a great deal of speculation about the composition, activities, and resources of the Academy, about Plato’s intentions in establishing his school of philosophy, and about its intended and real relation to Athenian politics, while others have confined their study of Plato to interpreting his texts Rather than attempting to study the early Academy directly, scholars interested in Plato’s motive in founding an educational institution, the place of philosophic literature within it, and his understanding of how this institution might affect the relation between philosophers and the city would well to turn to the study of his speeches When we turn to the Laws, we find Plato’s presentation of the proper place of philosophic texts with a well-ordered city The Athenian Stranger proposes to record the Laws and speeches that are akin to it, establishes the Nocturnal Council as the body that will study and safeguard these texts and in so doing safeguard the regime, and institutes the theō roi as ministers to the academic activity of the Council The Council is a permanent educational institution, at once political and philosophical in its membership and mandate, with access to an ever-growing library of texts but guided by a fixed, textually based standard—an institution that will, in Plato’s view, enable successive generations simultaneously to preserve and advance the good of the city and the good of philosophy A final note is in order I have argued that the Athenian Stranger of the Laws made Plato’s own writings vital to the salvation of Magnesia But if Plato is sympathetic to Socrates’s understanding of writing in the Phaedrus, we should expect him to remain guarded or even ambivalent in his e xpectations for the influence of philosophic writings on a political order Socrates argues in the Phaedrus that the true philosopher will view authorship as a “playful” act, less serious than planting logoi in suitable souls Even the far more serious Athenian Stranger in the far more serious Laws sometimes appears unserious or playful to his Dorian interlocutors The peculiar mixture of playfulness and seriousness in the Laws is due not only to the fact that its philosopher is concerned with what transcend the 47 For a careful study that notes the absence of historical evidence about the Academy in Plato’s time, see John Dillon, The Heirs of Plato: A Study of the Old Academy (347–274 BC) (New York: Oxford University Press, 2003) There is “disappointingly little evidence” for the “precise nature of the relations between master and student, or between associates, in Plato’s school, and of the educational and research procedures followed” (10) 340 P L PAPADOPOULOS political but also because he is condescending to intervene in human affairs through a medium that he must regard with less seriousness than the logoi planted in souls Moreover, by choosing the unsophisticated Cretans as the subjects of the philosopher’s legislative project in the Laws, Plato indicates the magnitude of the obstacles faced by philosophy when it seeks both to preserve itself and to improve the political order in which it exists Each time Plato discusses the possibility that politics will come under the sway of philosophy, he or his characters indicate that this is a “divine dispensation” to be hoped for, not something that can be guaranteed by human effort.48 The Laws teaches us that when Plato became an author, he was aware that philosophic texts would influence the history of philosophy and politics But it also indicates to us that his decision, and his intentions for the right relation between philosophic texts and the political order, were free from the optimism or confidence inherent in the writings of modern political philosophers and in the politicalscientific enterprise of contemporary educational institutions The fixed standard in Magnesian learning established by the Laws is required by the enduring tension between the inquiries of the philosopher and the practical business of the city In writing, Plato sought to manage this tension without imagining that it could be overcome Lewis, “The Nocturnal Council and Platonic Political Philosophy,” 18 48 Index1 A Achilles, 276 Adeimantus, 110, 180n49, 191n5, 192, 194, 196, 198, 268, 275n20 Adler, J., 268n8 Agathon, 222, 290 Ahrensdorf, P., 8n8, 145n3 Alcibiades, 3, 14, 18, 35, 40, 65, 142, 159, 166–168, 171, 173, 219, 225, 228, 252n3, 256, 263n36, 293, 301, 306 Alcibiades I, 5, 40, 47n16, 166n5, 167n9, 175n28, 176n32, 222n17, 293, 293n9, 298 Alcibiades II, 293n9 Alfarabi, 217n11 Ammon, 105n41 Anacreon, 215 Anaxagoras, 42, 144 Annas, Julia, 193 Antigone, 38 Antiphon, 192n5 Apollo, 12 Apollodorus, 160, 192n5, 257n18, 307 Apology, 4, 5, 12, 13, 17, 20, 23n20, 30n34, 31, 34, 50n24, 61, 63n20, 77, 81, 141, 142, 156–163, 165, 166, 168n9, 176n31, 186, 189, 206, 209n4, 213, 218, 220, 222–224, 226n23, 230, 251, 287, 300, 307, 308, 310, 311, 313, 314, 316 Apology of Socrates, 54, 57n11, 60n15, 205, 207, 221, 230, 235n5, 259n22, 263, 275n21, 289 Aquinas, Thomas, 127n80, 136n120, 137n125 Aristides, 223, 224, 225n20, 225n22, 228 Aristodemus, 258n20 Ariston, 191n5 Aristophanes, 55n8, 207, 208, 221, 225n21, 229n26, 244, 248, 273, 283, 293, 305 Note: Page numbers followed by ‘n’ refer to notes © The Author(s) 2019 P J Diduch, M P Harding (eds.), Socrates in the Cave, Recovering Political Philosophy, https://doi.org/10.1007/978-3-319-76831-1 341 342 INDEX Aristotle, 19n12, 30n34, 110n19, 111n23, 114n39, 129, 130, 137n121, 138, 139n131, 179n45, 189, 190n4, 202, 280n35, 318n8, 337 Aspasia, 252n2 Athenian stranger, 13, 16n6, 280n35 B Bartlett, R. C., 8n8, 170n16, 254n10 Benardete, S., 8n8, 42n5, 54n4, 68n27, 73n33, 80n6, 120n57, 208n3, 252n3, 317n5, 327n26 Blitz, M., 47n15 Bloom, A., 2n1, 193, 194n11 Bolotin, D., 2n1, 8n8 Boreas, 78 Brewster, F., 109n12 Bruell, C., 3n2, 8n8, 58n12, 60n14, 67n24, 211n5, 212n6, 213n7, 222n17, 228n26, 230n30, 235n7, 238n11, 240n14, 243n19, 247n22, 260n30, 282n39, 283n40 Burger, R., 120n57 Burns, T., 3n2, 8n8, 74n34, 75n38, 158n6 C Callicles, 162, 173, 179, 255 Callicrite, 215 Carey, 8n8 Cebes, 127, 186n1 Cephalus, 35, 39, 56n10, 192n5, 194n11, 257n18 Chaerephon, 157, 158, 160, 223, 258n20, 273, 288n3, 312 Chaerophon, 288n3, 312 Charmides, 13, 20, 41, 46, 147, 168n11, 170n17, 175n28, 181, 220, 228, 252n3, 258 Cherry, K., 310n29 Cicero, 276n24, 324n22 The City and Man, 263n35 Cleinias, 167n7, 258n20 Cleitomachus, 223 Cleitophon, 212, 256, 261, 262n31 Clouds, 18, 55n8, 207, 208, 212, 213, 216, 221, 225n21, 227, 229n26, 273, 293 Cobb, W. S., 225n20 Corey, D. D., 289n5, 313n31, 313n32 Cornford, F. M., 131n96 Craig, L., 2n1, 6n3, 194n10 Cratylus, 108n5, 235n5 Critias, 168n11 Crito, 5, 35n42, 132n97, 160, 166n2, 166n3, 168n9, 174n24, 177n34, 178, 180, 181, 221, 252n3, 257, 257n19, 259, 311n30, 312 Critobulus, 180 Crombie, I. M., 193 Cropsey, J., 3n2, 278n31, 288n4, 298n16, 309n26, 310n28, 314n33 Cross, R. C., 193 Ctesippus, 41 Cyane, 215 D Daedalus, 237 Damon, 259 Davis, M., 120n57, 211n5, 221n14 Davison, J. A., 324n22 Dawkins, R., 244 De Anima, 111n23, 137n123 De Malo, 136n120 Demos, son of Pyrilampes, 173 Denyer, Nicholas, 2n1 De oratore, 324n22 Deuteronomy, 321n15 De Virtute, 136n120 De Vries, G. J., 83n9, 95n23, 96n25 INDEX Dillon, J., 339n47 Dinan, M., 309n26, 310n27 Diocles, 181 Dion of Syracuse, 9n10 Dionysodorus, 3, 259 Diotima, 147–153, 154n4, 157, 158, 160, 161, 168n11, 252n2, 254, 288, 290, 292, 293, 295–299, 301, 302, 304, 307 Dobbs, D., 63n18 E Eleatic stranger, 125, 185, 256, 289, 308–314, 317n5 Elements, 117n47 Emlyn-Jones, C., 56n10 Epinomis, 255n12 Erastai, 39, 41, 43, 45, 45n12, 48n17, 49n20, 49n21, 50n23 Eryximachus, 294n10 Euclides, 117n47, 123n65, 257n18, 307 Euripides, 214, 215 Eustathius, 109n11 Euthydemus, 3, 175n27, 177n34, 180, 181, 222n17, 254n6, 257, 259, 259n25 Euthyphro, 3, 19n13, 35, 168n11, 221, 228, 251, 257, 311 F Federalist Papers, 279n33 Ferrari, G.R.F., 2n1, 79n4 Ficino, M., 6n3 First Alcibiades, 159 Foley, R., 63n18, 67n25 Fraistat, S., 320, 320n13, 335n41 Franklin, B., 280 Friedlander, P., 206n1 Furley, W. D., 267n7 343 G Genesis, 133n100 Glaucon, 3, 40, 114n40, 115n43, 135n113, 181, 191, 192, 194–200, 202, 228 Gorgias, 5, 25n24, 28, 29n33, 34, 57n11, 108n2, 141, 142, 162, 165, 168n11, 172n22, 173, 174n25, 175n27, 177n33, 177n35, 179, 181, 255, 304, 310, 316n4 Greater Hippias, 49n21, 90n18 Grewal, G. K., 211n5, 221n14 Griswold, C., 60n14, 79n4, 79n5, 298n16 Grube, G. M A., 267n7 Guide, 188 Guide of the Perplexed, 187 H Harvey C. M., 20n16 Havelock, E. A., 337n46 Heidegger, Martin, 138 Heraclitus, 110n16, 134n108 Hermogenes, 275n21 Herodotus, 329n29, 337 Hesiod, 324 Hipparchus or Lover of Gain, 13 Hipparhcus, 13, 256, 258, 324n22 Hippias, 3, 256, 273n15 Hippias Major, 57n11, 125n74, 273n15 Hippocrates, 41, 167n6, 170, 254, 258n20 Hippothales, 258n20 Hobbes, Thomas, 137, 138, 285n42 Homer, 34, 36, 324 Howland, Jacob, 2n1 Human All Too Human, 277n28 Hume, D., 138 344 INDEX I Iliad, 168n10 Ion, 3, 256, 256n14 Irwin, Terence, 1n1 Isocrates, 300, 337 J Jażdżweska, K., 322n17 K Kahn, Charles H., 2n1 Kamen, D., 195n11 Kant, Immanuel, 129n88, 130n90, 138n129 Klein, J., 2n1, 112n30, 122, 123, 125, 126n78, 126n79 Klonoski, R. J., 267n6 Klosko, G., 1n1, 2n1, 334n37, 336n43 Kraut, Richard, 1n1 L Laches, 13, 40, 41n2, 153, 206n2, 211, 222, 259, 306 Laertius, Diogenes, 42n5, 270n12, 271, 277n25, 318n8, 322n18 Lampert, Laurence, 3n2 Laws, 12, 13, 16n6, 23n21, 29n32, 30n35, 35n41, 36n44, 37n47, 38, 49n21, 230, 255n12, 280n35 Leake, 208n3 Leibowitz, D., 3n2, 7n5, 8n8, 63n20, 74n34, 74n36, 158n6, 234n2, 236n10, 259n22, 276n22, 288n3 Leon of Salamis, 276n24 Levy, D., 3n2, 8n8, 295n11 Lewis, M., Jr., 266n3, 270n10 Lewis, V. B., 329n31, 335, 336n43, 340n48 Lord, 208n3 Lovers, 257, 258 Lutz, Mark J., 8n8, 157n5 Lysias, 78n2, 104n39, 294, 295 Lysimachus, 259 Lysis, 40, 41, 47n16, 147, 161, 258, 306 M Machiavelli, Niccolò, 279n33 Maimonides, 128n86, 187, 188, 190 Marsyas, 34 Meier, H., 74n34 Melesias, 259 Meletos, 235, 249 Meletus, 23n20, 171n18, 274, 276, 288n2, 311 Memorabilia, 14, 147, 190n4, 229n27, 273n17, 275n21 Menelaus, 248 Menexenus, 3, 41, 252n2, 256 Meno, 3, 5, 13, 15, 30n34, 61, 108n2, 165, 177n34, 180, 211, 262n32, 316n4 Meta, 189, 190n4 Metaphysics, 113n34, 119n53, 120n59, 121n61, 123n64, 126n78, 126n79, 131n96, 132n97, 137n123, 179n45 Minos, 13, 33, 34, 36, 37, 256, 258, 320, 329n31 Morrow, G. R., 319n10, 325n24 Moses, 240 Munn, M., 337n46 N Nails, D., 192n5, 317n5 Narrated dialogues, 257n18 Nichols, J. H., Jr., 68n28, 96n23, 208n3, 318n9 Nichols, M., 3n2, 193 Nicias, 40, 222, 223, 259 Nicomachean Ethics, 14, 19n12, 25, 32, 35, 110n19, 132n97 INDEX Nietzsche, F., 265n1, 272, 277n28, 279n34 Nightingale, A. W., 329n29 Novak, J. A., 114n39 Numa Pompilius, 279n33 O Odyssey, 13, 109n12, 167n6, 249 Oedipus Tyrannus, 38 Oinopides, 42 On Duties, 276n24 Orethyia, 78 P Page, C., 193, 195, 196n15, 197n18 Pangle, S., 2n1, 3n2, 7n6, 8n8 Pangle, T., 74n34, 158n6, 221n16, 229n28, 260n30 Parens, J., 203n21 Parmenides, 41, 125, 126n79, 129, 142, 145–147, 158, 185, 190, 191n5, 257 Patzig, G., 114n39 Pausanias, 109n11 Peisistratus, 324, 324n22 Performed dialogues, 256n13 Periander, 216 Pericles, 14, 167n7, 213, 219 Peterson, Sandra, 2n1 Phaedo, 4, 8, 21, 107n1, 127, 142–145, 147, 148, 157, 158, 160, 162, 177, 178n38, 180n48, 186n1, 190, 207, 221, 231, 257, 257n18, 273, 284, 290, 292, 299, 308, 311n30, 314, 318n7, 337n45 Phaedr, 189 Phaedrus, 31n38, 35, 57n11, 77, 127n81, 136n119, 141, 147, 169n12, 175n28, 186n1, 188, 345 194, 256, 289, 293–302, 308, 313, 317, 318, 328, 339 Phaenarete, 283 Pheidippides, 207, 213, 217 Philebus, 107n1, 118n49, 125, 126n76, 134n108, 255, 256 Philemon, 223 Pines, S., 123n64 Plutarch, 71n32, 279n33 Polemarchus, 186n1, 192, 194–196, 198, 203, 261 Polemarchus’s slave, 258n20 Politics, 30n34, 110n19, 136n120, 202n20, 280n35, 318n8 Polus, 162, 316n4 Popper, K., 6n3 Posterior Analytics, 119n53 Press, Gerald A., 2n1 Prior Analytics, 114n39 Protagoras, 40n1, 78, 108n2, 167n6, 167n7, 168n11, 170n17, 171, 177n36, 180, 252n3, 254, 259n24, 262n32 Protarchus, 256 Proteus, 248 Pythagoras, 186n1 R Rabieh, L. R., 55n7, 56n9, 62n17, 63n19, 66n23, 68n26, 69n29 Republic, 3–5, 18, 21, 26, 30n35, 34, 36n44, 39–41, 43, 47n16, 56n10, 60n13, 91n19, 107n1, 110, 111, 141, 142, 149, 156, 161, 162, 168n9, 169n13, 174, 176n30, 179, 180n46, 191, 195–197, 207, 214n8, 220, 228, 257, 258, 261, 262, 268n8, 271n13, 272n15, 275n20, 276n24, 282, 297n15, 304n20, 316, 320, 330n32, 335n41 346 INDEX Reshotko, Naomi, 2n1 Rhadamanthys, 33, 36 Rhodes, J., 6n3 Roochnik, D., 2n1, 326n25 Rousseau, Jean-Jacques, 285n43 Rowe, Christopher, 1n1, 2n1 S Salem, E., 323n19, 325n24, 329n30, 334 Sanders, K. R., 57n11 Sannion, 223 Santas, G., 67n25 Saunders, T. J., 315n2, 319n10, 330n33 Schleiermacher, Friedrich, 6n3 Schmid, W. T., 69n30 Scotus, D., 133n99 Sebell, D., 3n2, 7n6, 145n3, 234n2 Seventh Epistle, 124n68 Seventh Letter, 29, 328n28 Shakespeare, William, 272n15 Simmias, 186n1 Socrates, 302 Solon, 329n29 Sophist, 26n25, 41, 122, 124n67, 124n71, 124n72, 126n79, 128n87, 131n94, 185, 253, 310, 317n5 Sophroniscus, 57n10, 283 Statesman, 29n33, 32, 41, 47n16, 105n41, 116n45, 118n49, 125, 253, 289, 309, 311, 317n5 Stauffer, D., 7n5, 8n8, 142n2 Stern, P., 304n20, 305n22, 308n24 The Stranger, 309, 310, 314, 314n33 Stranger from Elea, 308 Strauss, L., 2n1, 8n9, 24n22, 36n43, 68n26, 74n34, 75n40, 112n30, 115n41, 128n86, 130n93, 133n99, 180n47, 187n2, 193, 195n14, 206n1, 217n10, 227n25, 233n1, 234, 235n7, 239n13, 243n19, 250n23, 254n5, 274n20, 278n29, 280n35, 300, 316, 317, 318n9, 320n11 Strepsiades, 217, 228, 274n20 Summa Contra Gentiles, 137n125 Symp, 189–191 Symposium, 4, 35, 40n1, 65n21, 77, 81, 85, 141, 142, 147–157, 154n4, 160, 162, 163, 169n14, 192n5, 206, 221, 222, 225n22, 230n29, 252n2, 252n3, 254, 259, 288–294, 298, 301, 302, 306, 307, 314 T Terpsion, 307 Tessitore, A., 55n8, 65n22 Theaetetus, 4, 5, 8, 13, 22n19, 57n11, 75n39, 113n34, 118n52, 125n74, 129n89, 131n96, 142, 188, 205, 221, 222n17, 257, 289, 301–309, 311, 313 Theages, 42, 75n39, 77, 259 Theodorus, 256n15, 258n20, 302, 303, 306–308 Theodote, 252n2 Thrasyllus, 223 Thrasymachus, 18, 32, 178, 193, 202 Thucydides, 36n44, 54, 70n31, 71n32, 219, 222, 225n22, 226, 293, 298, 337 Tigerstedt, E. N., 2n1 Timaeus, 185, 256, 256n15 Timarachus, 223 Tisias, 101n35 Tony Soprano, 268n8 Turner, E. G., 337n46 Typhon, 79 INDEX U Umphrey, S., 60n14 Unjust Speech, 213 The Use and Disadvantage of History for Life, 279n34 V Vasiliou, I., 268n8 Vlastos, G., 2n1, 6n3, 288n3 W Weiss, R., 2n1, 6n3, 263n36, 272n15 West &, 276n22 West, T. G., 273n15, 274n18, 276n22, 278n29, 282n38 William of Ockham, 128n86 Woozley, A. D., 193 347 X Xanthippe, 132n97, 160, 258n21 Xenophon, 14, 147, 160, 162, 190n4, 206, 219n13, 222, 229n27, 252n2, 253n4, 273n17, 275, 275n21, 283, 337 Y Young Aristotle, 41 Young Socrates, 41, 303, 309 Yunis, H., 79n3, 84n11, 99n31, 101n35, 105n41 Z Zeno, 145, 258n20 Zuckert, C. H., 2n1, 6n3, 288n3, 290n6, 302n19, 305n22, 311n30, 313n31, 315n1, 317n5, 317n6, 320n12, 324n21, 334n38 ... prisoners, who live in the light of opinions that Socrates can bring them to see are false and uncover the causes of in their souls In conversations like the one Plato presents in the Minos, then,... knowing the things in souls in which the good [to agathon] and the good-for-nothing [to phlauron] are present in them and on the other hand to have examined the things of the body and of the other... purpose in conversing with others, the conversation he has in the Minos appears different in kind from that described in the Apology The comrade does not present himself as wise, as knowing something