(Posted by James Head – Autumn 2011)
This may sound a shocking thing to say or perhaps admit - but it is my impression after some 20 years of part time deliberation on various philosophical matters; that the secret (if there is one) of living a good and happy life is perhaps a little simpler than perhaps many great philosophers like Plato and his philosophical descendants such as Proclus make out. My reasons for saying this are as follows.... We should keep in mind that while Proclus wrote many long detailed commentaries on the dialogues of Plato (which are for sure of great interest, help and academic value for those with an interest in an in depth study of Plato and his philosophy) – that Socrates, a philosopher with no less statue or reputation than Proclus, chose to write nothing at all for a wider audience if our records are correct.
This suggests to me – that the illusive “good” and happy life (surely a prime concern for all true philosophers who are trying to walk the path) – discussed regularly by Socrates, Plato and later Platonists like Plotinus and Proclus - may be a great deal simpler than many commentators today would have us believe. In any case, we are obliged to take a view more akin to say Proclus who wrote a great deal; or to Socrates who wrote little or nothing at all.
In my view, it is important that at a very early stage of our own exploration of – let’s call it for convenience the Socratic/Platonic philosophic tradition - be clear and sure what our motives are for our study – and readily accept that different people may by studying the texts and philosophy for various valid yet different reasons. Some (most perhaps) will be studying from an academic interest, while others like me (fewer most likely) will be studying Socrates and Plato for the simple truths they have to tell us about religious and spiritual matters and how best to live this short human existence on earth – which Socrates suggests is only a part (and a lesser part at that) of our total immortal existence. For Socrates claims that we ourselves are in fact souls (with bodies just attached) that will go on forever in one way or another – and that the most important thing to do during this short human existence is to take care of our soul’s well being; rather than worry too much about material wealth and the gratification of most bodily pleasures. Now, my point is that for the purely academic student of Socrates/Plato – this primary motive of mine just expressed will be of little interest or consequence – although of course it was of prime importance to Socrates and to a large extent his students such as Plato.
In addition to 'students' who study Socratic-Platonic philosophy primarily for “spiritual” motives like me, and those who study purely for academic purposes like perhaps most readers and commentators on the subject, there is another group of students for us to be aware of and give short consideration to. (By 'students' I mean anyone who is trying to understand the ideas of Socrates and Plato further - be they learned university Professor or teenager reading Plato for the first time.) This other group of students are those who search for wider relevance to modern life in Plato’s writing particularly on various political and social matters – including Politics, Statesmanship and how to run the “ideal” State – and how these ideas might be relevant to the affairs of a modern society like ours today. This latter group of students may be divided into two broad categories in my view; those students (like me at times) who will see a few “general” ideas or words of wisdom to keep in mind for the political and social scientists of today, whilst others will see clear literal advice and recommendations that we can deduce from Plato’s writings in his times on how we should organize and do things today. I am 'very' cautious of this last group of students of Socrates and Plato - very cautious indeed of their good sense or motivation.
I do not want to labour the above point unduly; but clearly, the various reasons and motivations for a student’s study of this detailed and widely written about and commentated upon philosophic tradition are relevant to the way the particular student goes about this study. Probably, most “students” will have several reasons for their study – but clearly these reasons will have different priorities from student to student. Speaking on a personal level - and only by way of example - while I am interested in all aspects of Socrates and Plato to a greater or lesser extent; my main priority as I have already stated is to understand the spiritual world I live in today better and what my place is in it. To quote a Delphic or Apollonian maxim I wish to “Know Myself” better – what I truly am – and what I should truly try to be in order to live the best life available to me. The benefits of various democratic political or educational systems as discussed by Plato are – although important and interesting – of secondary importance to me.
This primary “spiritual” motivation of mine and others like me – gives us an advantage I believe when we study privately or choose to comment publicly on Socrates and Plato. For when it comes to my own spiritual beliefs and well being; and when decisions are made by me on how best to live my life; it is me who is the master of my own destiny and indeed my own “expert” and judge on my life and beliefs; as with similar like minded souls. We can agree or disagree with Socrates and Plato on these divine and spiritual matters simply on the personal feelings and beliefs we have, and this should not provoke criticism from others for so doing. However, this is not the case for those people who choose to comment on Plato’s ideas on things such as political and social science.
Clearly, to be able to comment in some kind of serious or authoritative way on these matters we would of needed to have studied ourselves in some way the principles and core ideas of political and social science if we are to make well informed comments in this area. An obvious example is that I do not question (or feel myself able to question or comment) for the most part on the advice given by a doctor or surgeon to a friend these days since I have had no formal medical training myself. At most, I might advise the friend to get a “second opinion” from another well trained and experienced medical professional – but I am not going to start offering medical advice myself. In similar fashion, I cannot take a medical book from ancient Athens 500 B.C. and start recommending its ideas for adoption by the medical profession in the 21st century. Of course not; and it would be ludicrous to suggest otherwise.
Surely the above medical example suggests we should be very cautious also when reading political science or indeed any other scientifically based writing from ancient Athens and then recommending its ideas for adoption in modern times. These principles apply surely (or do they?) to political matters and matters of social science and public administration. How can I judge whether Plato’s idea and recommendations on these matters were even sound for his own world and time; let alone whether they are still good and sound and appropriate for our own time and particular place; if I do not have a sound grasp of political and social science myself ? One is entitled to disagree with this question of mine of course – but I do feel that the question is one we are obliged at least to ask ourselves if we enter the realm of recommending or otherwise Plato’s more practical and worldly ideas. A more specific example to illustrate my point is that the Athens city Plato lived in had some 20,000 “citizens’ only although the total population was perhaps as many as 200,000. Although not the biggest city at the time for sure – the Athens of Plato’s day was a big European city by anyone’s reckoning at that time. Athens today has some 5 million citizens, and London double that. Plato’s political and social ideas for Athens were based therefore on a population of just 4% of what it is today. I mention this just to highlight the difficulties of studying Plato’s “specific” political and social ideas and then simply supporting the ideas as useful or relevant today (perhaps with a spot of quick maths on certain numbers) without careful analysis by properly well qualified modern political scientists and administrators. We lovers of Plato (including even many renowned experts on his texts) can surely leave ourselves exposed to justified criticism today when we simply recommend Plato’s ideas in these areas as having merit today when we ourselves may have little or no experience in political science, politics, social science, political administration or even party politics which allows the opportunity to implement any political idea - good or bad.
Some readers of this piece (perhaps most) may not agree with me on this; but I hope that most readers will at least except that the danger I have mentioned with commenting on these areas of Plato “as relevant or useful for our modern times” could and might exist. It might therefore be better therefore for us to keep to the more “general” ideas and advice that Socrates and Plato gave us in these matters.
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