Busman's Holiday- Hoped too. (Some Homecoming Weekend Music)

The Structure of Socratic Ignorance

I mentioned this in class Friday--a little piece I whipped up for a Philosophy at Mama Mochas meeting.  It should seem familiar, since I was working from memory of it Friday.  We will bear down harder on knowing and acknowledging tomorrow.

Plutarch on Alcibiades

Read it here (in the North translation).

William Temple on Plato's Vision of the Ideas

To us the Ideal Theory is myth, as it was to Plato in the later period.  Prof. Burnet wrote recently of the myths–“They have their roots in something older than philosophy, and possessing a vitality which is denied to philosophical systems.”  And just before he had pointed out that Aristotle, who begins with accepted facts and ends in myth, has always been a pillar of orthodoxy, while “most heresies come from Plato” because he insists on scientific treatment of ultimate questions.  This is no doubt true; but this distinction is rooted in another.  Here, as in all departments of human activity, the ultimate fact is temperament.  Aristotle was bound to produce a philosophy which would be a basis for orthodoxy, for, colossal as was his intellect–perhaps the greatest in history, –he was by temperament a churchwarden; and Plato was bound to be the philosophic father of many heretics because he was by temperament a Titan.  There is an inspiration in the spectacle of the old philosopher tearing in shreds his proudly built philosophy and beginning it all afresh.  But among his actual works what I have called “the old Ideal Theory,” which he himself rightly discarded, is worth more to mankind than the method of division elaborated in the Sophist and the Politicus…[This] may be of great scientific value, but [it imparts] no impulse.  The Ideal Theory, as held by Plato in his middle period, may be myth; but it is the outcome and expression of something more valuable than any specific doctrine, however true–of intellectual courage that refuses to allow any sphere to be set beyond the reach of knowledge, of mystic vision in which all that is mean and sordid disappears, and the temperamental fire without which no great achievement is possible in action or art.  –Mind 1908 (Vol 17 No 68)

Allan Bloom on the Erotic

http://deakinphilosophicalsociety.com/texts/bloom/closingoftheamericanmind.pdf

The line I had in mind today is on the top of pg. 4, beginning with "What a thrill it was..." and ending with "An admirable confusion."  Bloom's book was controversial in the 80's; I think it is largely forgotten today.  Still, the chapter I've linked you to connects up interestingly with what we have been reading and discussing.  I hadn't thought about this book, or this passage, in years.

Socrates and Alcibiades

Jowett on Socrates' Midwifery

But Theaetetus has never succeeded in attaining [a satisfactory] conception of knowledge, though he has often tried; and, when this and similar questions were brought to him from Socrates, has been sorely distressed by them. Socrates explains to him that he is in labour. For men as well as women have pangs of labour; and both at times require the assistance of midwives. And he, Socrates, is a midwife, although this is a secret; he has inherited the art from his mother bold and bluff, and he ushers into light, not children, but the thoughts of men. Like the midwives, who are 'past bearing children,' he too can have no offspring—the God will not allow him to bring anything into the world of his own. He also reminds Theaetetus that the midwives are or ought to be the only matchmakers (this is the preparation for a biting jest); for those who reap the fruit are most likely to know on what soil the plants will grow. But respectable midwives avoid this department of practice—they do not want to be called procuresses. There are some other differences between the two sorts of pregnancy. For women do not bring into the world at one time real children and at another time idols which are with difficulty distinguished from them. 'At first,' says Socrates in his character of the man-midwife, 'my patients are barren and stolid, but after a while they "round apace," if the gods are propitious to them; and this is due not to me but to themselves; I and the god only assist in bringing their ideas to the birth. Many of them have left me too soon, and the result has been that they have produced abortions; or when I have delivered them of children they have lost them by an ill bringing up, and have ended by seeing themselves, as others see them, to be great fools. Aristides, the son of Lysimachus, is one of these, and there have been others. The truants often return to me and beg to be taken back; and then, if my familiar allows me, which is not always the case, I receive them, and they begin to grow again. There come to me also those who have nothing in them, and have no need of my art; and I am their matchmaker (see above), and marry them to Prodicus or some other inspired sage who is likely to suit them. I tell you this long story because I suspect that you are in labour. Come then to me, who am a midwife, and the son of a midwife, and I will deliver you. And do not bite me, as the women do, if I abstract your first-born; for I am acting out of good-will towards you; the God who is within me is the friend of man, though he will not allow me to dissemble the truth. Once more then, Theaetetus, I repeat my old question—"What is knowledge?" Take courage, and by the help of God you will discover an answer.'