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    "The Idea of Good in Plato's Republic", by Paul Shorey, first published in 1895, republished in Shorey' "Selected Papers" (1980).

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    SHOREY, P. the Idea of Good in Plato's Republic (1895)

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    "The Idea of Good in Plato's Republic", by Paul Shorey, first published in 1895, republished in Shorey' "Selected Papers" (1980).

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
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    447 views27 pages

    SHOREY, P. The Idea of Good in Plato's Republic (1895)

    Uploaded by

    André Silva
    "The Idea of Good in Plato's Republic", by Paul Shorey, first published in 1895, republished in Shorey' "Selected Papers" (1980).

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
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    Sows, PQ, Slhatid, Papers. VeATL, Taw York donion. Qpnloma Publishing , 4980. The University of Chicago STUDIES CLASSICAL PHILOLOGY VOLUME 1 ‘THE UNIVERSITY OF CHICAGO PRESS os EDWARD ARNOLD, OFTo HARRASSOWITZ 9 Denpean 3,6. ‘emer THE IDEA OF GOOD IN PLATO'S REPUBLIC: A STUDY IN THE LOGIC OF SPECULATIVE ETHICS, race Son “ttn te of satet epg hos Idea of Good bat sco for two thousand year asthe type of an Inping bot mystal and incompecenste spow. Intin. “The gout, my master, hat you et rom het Tape: end esa tan the Good of Pato” extn ave ofthe Midis Comedy. A somewhat aperypal tealon estes hat a lage flene acembled to bear Pte lecture on the Goo, but aa iy rsd sry ou be plunged deeper and deeper tnt tatecen: dental mathematien, vot Aratole remained the slay auditor ‘The NeoPatoniste followed the mater In stiguing the Good & place beyond Being in ther hypostatls Mesreen bt varouly Acted te velaton to the One and ther debumiattony of the ‘bvolites ‘Not less baling has this ebslos eny proved to adem commentators. German scholshp stil ponderous debate the ‘depo othe dently ofthe Iden of Good withthe Dvty? ‘CxIK, GX, mb tr tg Pitan bt ul ee end eter a em po ed tf ese ae gute bat pn ot (Cay Danan Sl lo ont ow att ot a Ma nnd nw iy ‘pet en sev Sag es ag a GEE! Rain opcmqy te woe aces yt ‘Eta ec py Pe gw ea St thr din ah hw esc oak eg ne ite ome vase ess ape ntl ytd an * ‘THE IDEA OF GOOD IN PLATO'S REPUBLIC 189 doe nis eee die pier of Si hk rao Sat Sera at sm ida nue ew Seen Sh Dae et Te tare Sean agai ya haga nun a Gl eh ah ty ube “aarti Spud eld Ot ln rn ite stor ete pa S'S opt sl hoes nay Se seat eae ote ple og te era Tog awning oi, pe hw tte rome oe Rate tat ae it igerucr hl yutt pl Sater po Sipe te nt tis wan Se aca Gags ofa ee a ea Fs one met eel Ea eta tr sel eat ny an Seay ea Se Sw men yc al ope ie ‘Serco ing Stale hn Rie teeth es Wad eee ah Sone ne ata i pcs ste ta lh ce oe Saal ectnnlar a Se oeth Saprt Seine hc Se Be pment el ete or ce aes tol eae at te Behrens dea oh Srey mt pe tse buon ctl ae Sach pe dasa coal wane sme ain i Sion seres se mone eee Senha aes cere LAldE a aati al STUDIES IN CLASSICAL PHILOLOGY. Secrates is about to treat of the higher special education of the men who have been selected froma the dominant military este tobe the trae rulers and guardians ofthe sate, These men most not acquiesce in the partial and approximate definitions of the cardinal virtues which answered the prpore of the previous dt: fusson, aor in the inadequate dlleetie which produced such def- nitions’ They must parsie the “longer way,” and. bestow the retest pains and the minuest accuracy on that knowledge which of most worth! ‘This isthe knowledge of the Idea of Good by opiee rtf reergeemen poe tren ener at ancien See Stennett amet Soegieencmeivaecies Meter Serco acces mance Shee ciemcneaeeeernee igh accmees oenhervongr am ireyemencae qimelgeter rel douse Seis aerator mete Sota etree Sei See See i ny mete cegrtmgee nes Sciacca te einer sea caret cients pea, Sota cma to any es ote ‘egret wee cotancs (Law 65 8 revs de rev titer is, Hae Rae eae diesen fitca ot bo paramore SRSvE Seite une atte Sie tet etn eisai wens ga ‘Ras of Harnett A ew he overestimate EEgugea ecu aye At wap er oh te yey ae ae THE ABER OF GOOD IN PLATO'S REPUBLIC AQT tse of which justice and the other virtues are made heipfal and profitable. For it is a truism, surely, thit no. knowledge or possession profits anything unless tls accompanied by the ‘Gooat ow dificult of attainment fg this knowledge sppests from a glance at current contioversi, ‘There are two hist partes; one sect maintaining that pleasure, the other that knowlege, fs the Supreme good. But nether side is able to defend it position con. tently. ‘The advocates of pleasure are obliged to edt thet fome pleasures are bad? The advocates of knowielge, when ‘asked fo define and distinguish from the ars, elences, and pro- fessins the special knowledge of which they speak, fal nto the Vicious clcle of repylag, the knowledge of the " good”* And yet it i evident that though men might rest astisfed with the femblance af the just and bonorsble, when it comes t the good, they demand the realty rl wre eat oie Nu oa econ of at he te, ‘eating the dpe eho mp Se et oe etree tp Dy mle iio otf on oe he rein Sacto pty ot geo ie FSC oh Ag Bs bn era mee ge Eason suey "Bech eh le 2g: ty apy et 20 Demy oder tonnes “nia Eca asd "pr Whe ty ers ey (Du. 942 Cs sew Ht dane ti intneero) mot be dated foe Fore hes tian eh Pan ona es Sea a th ns Cove eg, Gg 9 By Feb 15,48 A, Bet creme pct ‘orn i cot 7 Bs ep Same 4 ach 1p Bt yt 0 {sii eh tne fen tee ed freee ee a mance Re aie of spe am Theat 1 Ce tt te ery wo tua al ei che tl sy ty Det sets ae od eta ar Goss ca sige pr vara mal en A ytBs dbetjr eh ures} rte tl fr cn ob Sle Se -” ee Of this good then, the goa of all effort, the dimly apprehended desire of every living soul the rulers of ‘our state mast not be ‘ignorant, “For no man will bea ft custodian ofthe virtues who does not know just Bow sed why they are goods Tefore proceeding with the Interpretation of the Republi it may be well to dvell for a moment on the significance of these eas for modern ethical theory, signicance deguised bat not suppressed by the fact that modern ethics ie generally stated in ferms of right or duty rather than of the good, ‘To the "Good," however, as Professor Sidgwick (Methods of Ethics, p 303) admis, our ethical ideas must utiately be refereed, "In short, he only socalled virtues which ean be thovght to be essentially and slays such, and incapable of excess are such qualities ab ‘Wisdom, Univer! Benevolence, and n'a sense) Justice; of which the motives manifestly involve this notion of Good, supe posed already determinate. If then we ace asked what it Good which it Is exelent to know, to bestow on other, to dh tsibute impartially, it would be obviownly absurd to reply that i fs just this knowledge, these beneficent purposes this impartial distibation” Tt has Become ¢ commonplace of erties to affirm that Pato cf contradicts bimuelé with regard to the nature of this postal timate basis of etleal idea, and that he evades the recone ion of his contradictory statements by means of poetical met phor. The inconsistency, however lke mor alleged examples of hth tie gn ra me Tei ca on oft ihe ont he chndvapar cso mt oo ‘ison we, nh a ate netic wah be dened y eign acs oes site ea busts th go! she pase ee ae ‘Separator hho oe nate (awn 9 Yo see ped cn ponte the one fom te ober pice Pica Jout azo ta he aumento tie progr less Zope ie of Aoi oe Dea at Np peters siete ey Sesion my wh te ine ‘Ecgsone oo’ sr itn te emma he agg oo santa 2 THE IDid OF GOOD IN PLATO'S REPUBLIC. 193 Platonsinconstenti, is apparent rather than seal To the Protag ‘ras Socrates mantsns against Prosagoras the hedonistic thers ‘that pleasure gue pleasure i always the goad! while in the Gorse In eloquently proteste against this way of speech se subverting of ronatity. Bot the purpose of theee dialogues largely dems, their arguments make no elim to Boalt? and they mut be later ted in the light of his matarer constructive writings The Vhilebos pines out the psychological Imitations tothe principle of the Protagoras arising from the inevitable implication of pleaure And pln, and develops the hint of the Gorgias tnt what men generally take for pleasure isa negative state, the cessation of & reconditioning uneasiness. “The Republic and Lay ‘ceding that pure pleasures are oud and that mackind will Inevitably follow the ure of pleasure, enlarge on the roca con- siderations that forbid our apeaking of individual pleanre or leven happiness asthe iret aim of private effort or public legie Into. ‘Modern ulitarians Ike Grote condemn this procedure st erations, and affirm that the Protagoas contsins the only postive Aehsition of the Good that Pte as vouchsafed to wat Dat the attitude of moder evautiot ethice toward this crude hedonism is precisely that of Plt. ‘The proposition that pleasure gna plssute is the Good ie unmeaning or teutlogoos ia abstract generality. dpet Gyr 18 Bdan areusras viv lor Aveo hvraiy asks Seerater in the Protagorae The question fale one. Tt ignores the essential limitations of human le, Pleasure and pain as Socrates observes in the Phaedo (8), are 29 elated that he who pursues and wins the one le almost nevi ‘ably compelled to accept the other alsa, We cannot dlsentangle pleasure and pain from thelr meteal impliation, and their compli cated psychical and. socal concomitant, 0 ts to weigh ther against each other in the sales of the hedonistic ealculs of the Protagoras® or exchange them a the casrent coin of hapless epee et nn nes Sty 08a he dln in Rp Bs oe Nr a epi ho nrdbas Mh wl Seda 050 doug ta ctr tr _ EE EEE” and virtue The direct hedonistic callus ie impracticable, and its attempted abstract verbal aplication constrains us to etsen- Lally harmful and wnclfying modes of speech, as when the com. firtent hedoniat avers (Lelie Stephen, Scenes of ties, p. 361) that fn our estimate we must set of the pleasure of the murderer against the paln sulfered by bis vsti, cr Phebus, 55 B)ehat a nan ls better in s far and 20 long ae he experencsspletsute. ‘Dut an indirect hedoniotie calculus is practically the subsite. tion of snother criterion. The Utiltaian ‘tics difers from the Evolationist, says Lesie Stephen (. ets p 366), in that “the fone lays down a8 a criterion the happiness, the ater th health of the society” ‘This Is prciely the diference between the Ethics of the Protagoras au interpreted by Grote and the Ethics of the Gorgias and Republic? “Mr. Stephen adds, “the two are not really divergent” and this isthe thesls which Plato strains every nerve to prove throughout the Republic and Laws, "The Platonic ethic, then, doesnot ceect hodotatieatitarian. fam In favor of & mystic itutinaliom, Te nesntane only that the utitaan calculus must be worked out through larger lana tstablished by the consensus of the highert wisiom of society? Te is not safe to start with pleasure and evolve the vitues, and 5 pens on to formulte polish and aocal ideals. We mast deduce the virtues from some higher law ofthe world and man, fod then prove the coincidence of virtue and happiness. A pas. tage from ie. Spencers Data of Ethics (§ 21) wil bring out more ‘ently the lose analogy that obtains between the cthice of evel tion sad the Mstone this, Mr- Spencer complain that ordinary ilitarians persistently "disregard the fact chat empiccal tft nism is bata transitional form to be passed through on the way to mtionalatlitaraniom, .. «Tt is supposed that im foture ‘ow uty is to be determined only by observation of results, and that there is no ponibity of Knowing by dedietion fromm funda- ‘mental principles what conduct must be detvimental and what feonduct must be beneficial” And ina foctnote he adds: And Guin ay By Cy Rep ae Dy By 45 As 89-00 Repay he ot ly trode Pater de et Sirti EERE EE IEE IES Teonceive it to be the businss of moral science to deduce (rom ‘the laws of life and the conditions of ealstence what kinds af : tend to produce ankappiness. Taving_ done {hs ite deductions are to be recognized a laws of conduct, ml fare to be conformed to irespective of a dlieet estimation of ‘apes or misery. ‘With these words we may compare the statement in the Republic that happiness whether of individuals or clases, i nt to be the guiding principle of legisation, but rather the right performance of his specie function by every member of the ‘community, and so much happiness as may conse therewith? ‘Andon the necessity of deducing pleasure and pal from higher laws rather than af inferring higher lows by tect estimate ‘of pleasures and pain, we may compare a noteworthy passage of the Laws (733 B, Jowett): "Let us say thatthe temperate hfe le fone kind of life, and the rational another, and the courageous nother, andthe healthful aoother; and wo these four let vs oppose four other lives, —the falc, the cowardly, the intemperate, the Aiseased. Hee who Knows the temperate life wil describe tain all things gentle, having. gentle pains and gentle pleasures and placid desires and loves nt insane; whereas the intemperate life {s mpetuous inal things, and has violent pine sad pleasures and vehement and stinging desires, and loves utterly insane and in the temperate fe the pleasures exceed the pany but inthe inter. perate life the pains exceed the pleasures in number and frequency Hence one of the two liver i naturally and necessarily? more pleasant and the other more prinfl, and he who would live Pleasantly cannot possibly choose to live intemperstely.” ‘The diference between Mato end the evelatioiet ix that Plato ‘asa practical moral teacher prefers to stare withthe traditional ‘virtues of popular morality and demonstrate that by the lans af life they necessarily prodace happiness, while the evolationit 2 fa disinterested scout student of life starts with the awe of fe ‘and endeavors to dedice fiom them beth virtte and happines ‘The one atemprs to deine happiness interme of virtue, the ether hare. ie afer 82 rh eee srk oro ee gi 8 ‘etwe in tems of bappiness, And thus it rents chat the Jae guage of Plato sometimes appears profoundly ansceatie, the Tanguage of the evolutionist grosly unethical, In maintaining the essential identity of their methods ae against empire weiter anism I would not ignore this ference, No inespu conde of aletic can ever bridge the gull of feeling that divider such tuttrances es Mr. Spence’s saying that ‘long with the greater laberation af fe produced by the pursuit of more mumerons ends there goes that increase doration of life which constitutes the supreme end,” from the ndbla wor ef Socrates in the Gorge “Nay, dear frend, have « care lest the noble and the good be something lee than survival and being preserved Life i sweet, ‘hey sy.” But the true man will not be concerned fori length nor eng to the Reting bret, but wil permit this to heaven, nd, Delioving with the women that no man can escape fate, he wil ‘consider rather how he may best spend his apeinted tara. Bat it iste to return fom this wnavoiable digression to the interpretation of the Republi. Socrates Inteloeutors pray hin te decide the question fr them and pronounce whether knowledge for pleasure be the Good, But Socrates declares that he fs not winged for so lft «Might today. In place of the Good elf he wl revel to them the offspring and analogue of the Good in the Visible word. There are to worlds, the visible world of things apprehended by sense, and ebiely by the noblest organ of rene, the eye, and the invisible world of thoaght seen only bythe mind Lord ofthe visible word is the un, the cause at once af visbity {nthe objet and of vision jn the organ of sight, and, more than this, the wkimate soaree of esstence ile, and. growth fn, both Hig lghe lathe mecium in which the eye Beholde all thingy and, ‘hough not itself vision, isthe source of the stream of leon that foes out from the eye to meet him? Hy an exact ansogy the {ides of) Good, lord ofthe intelligible wot, ig the source Both af Knowledge and existence there. The realities ofthis world owe tit both their being and their elng knowa. Yet just as the fan, though the source af vision, is not vison, so the Ios of #59, Dy By sf Timoron a5 C, 67 Cand Hepes apse sayings "Dut sje Shen hoger fe oe 36 OS DE Sod, though the walspting of knowledge and Belg, is not Being but someting beyond and above ifn dignity td power ‘The practical etiel outcome ol all thi, ab Pato. hints the oral fe paves rym rh vob dyebod Esa? is merely hae feoness fe more precious than any knowledge of ntlecteal fey —a thought Wh eae «Bae en with Pf hi er Frid and which he expresses inthe Laws by sverng tat ‘ete is wisdom and that intellectual keconee end ules Aivored fom goodness i ind snd aeeget fly? ‘But the tsk of eu interpretation ef nd the impled mean igs of al the alvere banshee of the allegory, and telat them AE pousible (0 to the minor Matoie dislogue, (to the perma ent problems of speculative thes. The coven expantion are rely vert and eerie tore than an eplifcation of Pats ‘own phraseology. The Good sys Fino" pum orem ome ‘io prncipa, actus pres, actos segoetia cnet Wvfcens™ Stalhaum's forid Latin prephrve is 2 type of thew alk The dea of Good isa “species perfection atqe borate smn de un ete tae, nm rs genet pro os faces sunt tam cent vtstemge nanicantr fre bse on th tea sd esha! imcpetion oe octrine of ets fom swich the fie rtm of Avstte fakes is start!” And the erticr of the ore school, down, to Sallaum and. Me. Archer ind, continue fo paraporese Patos cic description ofthis able Good, whe thet opponents dows to Grote and Heber. Spencer, never grow Went of Siting that no such absolute entity exists” Now, undoubtedly, by the leter of Patonie dating, the Ties of Good isthe cause ‘ofthe goodness of all god thing, as the idea of three f the ‘oe of the threness ofall tae, the Hea of white the extee ne 2 me et my dea set ns rae er SSSR Sa ashes ae nto —s Tee creat op ate pest te oi R Taare nates me ” 198 STUDIES 1 CLASSICAL PUILOLOGY. of all whiteness. And if we read into Pato the Neo-Ptatonie for modern fancy that ev i purely negative and that things ‘exist only in 20 far as they are good,’ we may make the Tdea ‘of Good the cause of all existence, Bat cauality though the Indwelling presence ofthe Idea (as T have elsewhere shown and shall expin more flly a subsequent paper) ie for Plato a mere blank check, of universal dialectical application, bt intended to be filed up whenever possible with concrete ethial and physical meaning, ‘This simple method, a5 Plato bimselt not obscurely hints, explains everything formally and noching substantively? ‘Much the same may bo ald of the interpretation that the {ea of Good in the summum genus of the logical tee, the ute rate abstraction equivalent to pure being from which all other feneral and sbetract terme derive thelr esenoes by participa: ion Any formal trth tht may be contsined in this explanation eauires t0 be supplemented by observation of the ynamicsl ovement of ethieal and cosmlcl forcen whereby we pass from the supreme abstraction to its concrete embodiments, That the transition cannot really be elfected with absolute consistency ‘when once we have ported the Idea in its transcendental islation no objection, or rather It isan objection to be made once for all tothe entire Platonic metaphysics and to any philosophy of the brolute yet devised by the wit of man. Tt may be imposible to pass by a continuous bridge of dlalectics fom the Idea of Good as ‘A metapiystal entity to the concrete world of man, but this does ‘not solve erica from the task of detecting the definite re tos ofthat world tothe general conceptions and ideals af which the Idea of Good is the symbal. The interpretation here offered thas been given to my claues several times in recent year, and 1 ‘be removed; ab rungs of the ladder, to be spurned when he bas atained the summit. What is thie doveOer? Moder inter- Dreters have often been tempted, after Manse, to translate tthe ‘Uncenditoned or the Absolute; but this is to introduce a long train of allen metaphysical associations in which the tue meaning of the psteage disappear as Ia a mist. Grete (Vol If 412) and others say more especially that itis the Idea of Good. "And this fa half trath which it will be well to lustrate farther Before supplementing ft by the other neglected. bal, Ukinstely, then, the dnowdBery i the Idea of Good 20 fara we assume that iden tebe attainable elther i ebice or In physien But itis the Idea of Good, not as a transcendental ontological mystery, but in the tical sent steady explained. One thing is loved forthe sake fof another, argues the Socrates of the Lysis; but we cannot proceed hur in an infinite repress, We must Sally come dwt at tao the iincton Stee ape nd ety fn te aan agate oe tintin rn spy nt ey dpe 7” ‘ne dpyin, and that dead ie the ayatie o© wpirew 40 ‘egurds the attinment of all subordinate ends, Diotima ‘Soerates;'men ask why?" —tna vi; but with respect to bapp ness (oe the Good) they 0 longer ask this question. And luv ap regards the problems of physics, the Socrates of the Phaedo? mocks at those who look for s stronger Atlan thin the Good to bear up the universal frame of things If any natural pllotepher wil prove to. him that ie is best forthe earth to ‘sccupy a certain position, or for the heavenly boos to move in @ ‘erin orbit, he will ask for no farther reasons, but aequlence In that? The Good, the, isan end of controversy, both in physics and politics" The ideal dislesiclan is the man tho can, i cha Tenged, run his reasons for say given proposition back, not to some aarumed aaiiona medion, but to ity relation to uate GGood,—that is to tay, in ethice and polite back tothe awe of human health, happiness, and perfection broadly and nobly con cecived in physcn back to the berewlent derigns of creative Intelligence: Ultimate dissdence with regard to the dpyd oF primal Good males dscasson of ethical problems futile ad ine possible. The only argument availabe fy auch cates ist "you ‘hat way, we this” On this point the words of Socrates in the Cito are very significant and furaish strong confirmation of oot ‘contention that the doy of the Republle Is to be taken in an fethcal ad methodologtal rather than in an ontological sense “Then we ought not to retaliate or render evil for evl fo ay one, whatever ev we may have sofered fom him, But I would have you consider, Cite, whether you rally mean what you are saying ‘For this opinion has never been held and never will be bel, by fany considerable nueaber of persons; and those who are agreed fand those who are not ageeed upon this point have 20 common {ground, and ean only despise one another when they observe the Giference of their counsels, Tell me whether you agree with and fasent to my Sat principle (duet), that neither Injury nor gestern ct gn a ne a a2 STubIRS I CLASSICAL PulLonocY, retaintion nor warding of evil by el is ever vehi. Ordo you Sand off and refuse jin i thls py?” “Gowett mie) “The dpi twice mentioned in thin passage is evidently the py otthe Repub but spot an ontogeldoveSBrx. is'Soyond hypothesis only fa the sense that te an utnate Sypottenis fortis Kad of ihc! dcuain. Te not pact Cable to posh Inga futher; we ean only acceptor deny. Tee {he hypothesis to winch Socrates har anchored hi whole ite with damaseie ath; ut Calan and Calls do ot accept eT the Patonie ste, however, the hypetbeta character of tie fd sioilar truths i dings. The guatdlans know them with Sclntifecetaity, ad pera no hint of tension fom them. ‘rey ae the drvnides py of al the fstutoos and al opin Ian inthe tate” Noein syspeahing te statanent of the donddeov isan unreazed methodlogieal ea. Tn phy ics obviowsy an The Soeraten ofthe Ped adits his inaity to explain the universe on tleslogiedprincpen! andthe atm 4 such an explanation In the Tinacus Is svowedy 2 those of eet probablties® And even fn thes and. polity at bas Tite to offer in bis own peron beyond the somewbat gray asere eof the Repoblc andthe Lana, the inpresive dam exh ‘ion of Socrates” abit to make the moral septcsm of the flovrest sophist lok poor and sll, and his own adamantine fateh tha bapinese cat never be dnavoated fom vets. The only postive definition x erterion af the Good tht he announces isha that which wil commend Bel tothe men who have recived the prec fection Bot, tho the pursuit of che absolute Dales ue here as cveryubore, the. methodsngea.signifeance of the istnction Setween the lalcticin and the mathemati sensing unin Faire.” On this poise T wrote ia another connections few years Bee (Je Pa Xe 5) — Pia, elcepe In mystical puoage, as no absolute pal Logi i or im dates and the dpa of dete are always conventions agreed upon by the dapetants. All Paton mens are la 2 sese rive ni ad lominem."Thedlectcan THE 184 oF GooD I Paro's REPUBLIC. 233 Aiers tom the profesor of & partie sles in that he goes back to the absltey uaconitoned (Mansel fends the dnrdferorof Rep. 8 tin tate it ted oy Tartar set of det he vlty of whch be refeee to exaning eis wing to pana the pene tack il some cmon fround is reached The proportion. tue fond tcrpsle to Hoth dipatant, be i a deoton, a atom, ora wile Coneraien son in some speci fel, becomes an bees or an dy which ‘mun be allowed uncondoned ally wile the comequenees that ow fom tate Being examines eh Yoneda ox DoE whee the eds of for értrs lay filo the lg euler of the pb od Soorobow othe somewhat mythical expresed reise ot the Repaic Te the dialogues theee dpyet or deel are equent fgniamental Patoniedoctrise (ct dvetlowey hls Lethe, Praed,92 Dan the they of We ithe Phacdoror he hypothe of the Republic and Timaeus that all human porpene sal he larger purpose that deteraines the proces he fons is rected towards one deste goal of food “Awd sch fusages Save obscured th purely restive and lols sigifennce of the method A good enampe ofthe iter i afloed by the tree reat i éroflowas (5) inthe Mena Unable to formulates ‘Ststactorydefition of wit, Sucrster and’ Meno agree that if gett davon Soa Rd. From ts pot the rgements ff Socates are rected to foph) the telalon of fri to Sper Asecond hypotonia {et tend is an dye soaked, nd the dyes eterredthrovgh the concept Super Spy fe and Ereriay Sialary tn the Protgora I having bees Sgreed that good and ta ere equvlests of pemorale ted ph {al Socrates concldes the argument by rubating the on as terme forthe other. 355 E nerahfope Bh bdr His 4 wekome contmon of thet vows Oat thy are acceped by Profesor Campin Go the Jaret and Carp Repu VoL 1, pp. 3350) in anguige covey resembling oy evn One inp cite i Pees Campbalermar hs ferhaps een anit above, but may be fovehed Upon Bere fo svid a ponte micocepion, He wit pet For ‘tampl, though ffs by no meane clear that by te dein of au srupnes 1 cxassrean panoLoor. Phaeio, 101 D, Plato menae the same thing withthe druxdéeron for the I8de rob dyatot, yet the description of the progrens from the lower to the higher hypothesis is parallel to the ladder of eas in VI, 511 87" ete, Noone who hee fllowed the preceding argument, or who notes the qualifcations in the statement that {he lees of ag dirs ixav Doce Inthe loglel equivalent of the pu rod dnoroBéru ll euapoct me of attempting to estah- Tish mechantealy a Titeral equation between feavée and dyasén, however plausible such ar attempt might be made, My conten: tion is bred (1) thatthe dourderey is nt the metaphysical Une conditioned twth a exptal letter, (2) that in ethical and physio: {elesoglel dlscusslon it Ia the Teen of Good 0 far at that ie stainable, (3) that methodologically and in ite most important Sense forthe Platonic dslectc it denotes the habit of the ible

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