Socratic Philosophy and Its Others by Schaeffer Denise; Dustin Christopher;

Author:Schaeffer, Denise; Dustin, Christopher;
Language: eng
Format: epub
Tags: undefined
Publisher: Lexington Books
Published: 2012-04-07T04:00:00+00:00

In his response to Adeimantus’ charge, Socrates narrows the possibility not only of the philosophical state, but of the truly philosophical individual to a point where “these difficulties” are not resolved by a combination of wisdom and experience. The problem of the philosophic nature is not just a political or educational problem. The solution is ultimately a matter, not of proper management or upbringing, but of sheer luck—or miraculous intervention. Insofar as chance and divine inspiration are resistant to rational explanation so is the problem of the philosophic nature. Philosophy, it would seem, is at pains to account philosophically for either its virtues or its vices.

Socrates asks whether, after hearing all this, the majority “will still be angry with us.” “Probably less angry,” Adeimantus says, to which Socrates replies, “let’s not say that they will simply be less angry but that they will become altogether gentle and persuaded, so that they will be shamed into agreeing with us, if nothing else” (501e).[12] It is not hard to detect a lingering concern here—one that has not been put to rest by the argument Socrates has given. His proposal gives voice to this concern even as he tries to put it to rest.[13] What Plato has Socrates provide, as an explicit defense, creates the appearance that whatever truth there is to the corruptibility charge stems from the entanglement of philosophy with politics. But then, it fails to account for the truth Socrates himself acknowledges—that there is something inherently problematic about the philosophic nature. It may be satisfying (for philosophers) to assume that there is nothing wrong with philosophy as such. But then, Socrates’ explanation for its going wrong conceals as much as it reveals. The “true” philosopher, whose virtues were supposed to have been fully exhibited, is ultimately hidden from view. This suggests another possibility (or rather, impossibility): not that there cannot be a philosopher-king, but that there cannot be a true philosopher at all. This is not because the world will not allow it to happen. It is because there is an injustice at the heart of philosophy itself.

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