A Critical History of Greek Philosophy by W. T. Stace (the false prince series .txt) 📕

Whether such a philosophy will lead, in practice, to the complete degradation of its devotees, depends chiefly upon what sort of pleasure they have in mind. If refined and intellectual pleasures are meant, there is no reason why a comparatively good life should not result. If bodily pleasures are intended, the results are not likely to be noble. The Cyrenaics by no means wholly ignored the pleasures of the mind, but they pointed out that feelings of bodily pleasure are more potent and intense, and it was upon these, therefore, that they chiefly {162} concentrated their attention. Nevertheless they were saved from the lowest abysses of sensuality and bestiality by their doctrine that, in the pursuit of pleasure, the wise man must exercise prudence. Completely unrestrained pursuit of pleasure leads in fact to pain and disaster. Pain is that which has to be avoided. Therefore the wise man will remain always master of himself, will control his desires, and postpone a more urgent to a less urgent desire, if thereby in the end more pleasure and less pain will accrue to him. The Cyrenaic ideal of the wise man is the man of the world, bent indeed solely upon pleasure, restrained by no superstitious scruples, yet pursuing his end with prudence, foresight, and intelligence. Such principles would, of course, admit of various interpretations, according to the temperament of the individual. We may notice two examples. Anniceris, the Cyrenaic, believed indeed that pleasure is the sole end, but set such store upon the pleasures that arise from friendship and family affection, that he admitted that the wise man should be ready to sacrifice himself for his friends or family--a gleam of light in the moral darkness. Hegesias, a pessimist, considered that positive enjoyment is impossible of attainment. In practice the sole end of life which can be realized is the avoidance of pain.

The Megarics.

Euclid of Megara was the founder of this school. His principle was a combination of Socraticism with Eleaticism. Virtue is knowledge, but knowledge of what? It is here that the Eleatic influence became visible. With Parmenides, the Megarics believed in the One Absolute Being. All multiplicity, all motion, are illusory. {163} the world of sense has in it no true reality. Only Being is. If virtue is knowledge, therefore, it can only be the knowledge of this Being. If the essential concept of Socrates was the Good and the essential concept of Parmenides Being, Euclid now combined the two. The Good is identified with Being. Being, the One, God, the Good, divinity, are merely different names for one and the same thing. Becoming, the many, Evil, are the names of its opposite, not-being, Multiplicity is thus identified with evil, and both are declared illusory. Evil has no real existence. The Good alone truly is. The various virtues, as benevolence, temperance, prudence, are merely different names for the one virtue, knowledge of Being.

Zeno, the Eleatic, had shown that multiplicity and motion are not only unreal but even impossible, since they are self-contradictory. The Megarics appropriated this idea, together with the dialectic of Zeno, and concluded that since not-being is impossible, Being includes all possibility. Whatever is possible is also actual. There is no such thing as a possible something, which yet does not exist.

As the Cynics found virtue in renunciation and negative independence, the Cyrenaics in the hedonistic pursuit of pleasure, so the Megarics find it in the life of philosophic contemplation, the knowledge of Being.

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CHAPTER XII

PLATO

None of the predecessors of Plato had constructed a system of philosophy. What they had produced, and in great abundance, were isolated philosophical ideas, theories, hints, and suggestions. Plato was the first person in the history of the world to produce a great all-embracing system of philosophy, which has its ramifications in all departments of thought and reality. In doing this, Plato laid all previous thought under contribution. He gathered the entire harvest of Greek philosophy. All that was best in the Pythagoreans, the Eleatics, Heracleitus, and Socrates, reappears, transfigured in the system of Plato. But it is not to be imagined, on this account, that Plato was a mere eclectic, or a plagiarist, who took the best thoughts of others, and worked them into some sort of a patch-work philosophy of his own. He was, on the contrary, in the highest degree an original thinker. But like all great systems of thought, that of Plato grows out of the thought of previous thinkers. He does indeed appropriate the ideas of Heracleitus, Parmenides, and Socrates. But he does not leave them as he finds them. He takes them as the germs of a new development. They are the foundations, below ground, upon which he builds the palace of philosophy. In his hands, all previous thought becomes {165} transfigured under the light of a new and original principle.

1. Life and Writings.

The exact date of the birth of Plato is a matter of doubt. But the date usually given, 429-7 B.C. cannot be far wrong. He came of an aristocratic Athenian family, and was possessed of sufficient wealth to enable him to command that leisure which was essential for a life devoted to philosophy. His youth coincided with the most disastrous period of Athenian history. After a bitter struggle, which lasted over a quarter of a century, the Peloponnesian war ended in the complete downfall of Athens as a political power. And the internal affairs of the State were in no less confusion than the external. Here, as elsewhere, a triumphant democracy had developed into mob-rule. Then at the close of the Peloponnesian war, the aristocratic party again came into power with the Thirty Tyrants, among whom were some of Plato's own relatives. But the aristocratic party, so far from improving affairs, plunged at once into a reign of bloodshed, terror, and oppression. These facts have an important bearing upon the history of Plato's life. If he ever possessed any desire to adopt a political career, the actual condition of Athenian affairs must have quenched it. An aristocrat, both in thought and by birth, he could not accommodate himself to the rule of the mob. And if he ever imagined that the return of the aristocracy to power would improve matters, he must have been bitterly disillusioned by the proceedings of the Thirty Tyrants. Disgusted alike with the democracy and the aristocracy he seems to have retired into seclusion. He never once, throughout his long life, appeared as a {166} speaker in the popular assembly. He regarded the Athenian constitution as past help.

Not much is known of the philosopher's youth. He composed poems. He was given the best education that an Athenian citizen of those days could obtain. His teacher, Cratylus, was a follower of Heracleitus, and Plato no doubt learned from him the doctrines of that philosopher. It is improbable that he allowed himself to remain unacquainted with the disputations of the Sophists, many of whom were his own contemporaries. He probably read the book of Anaxagoras, which was easily obtainable in Athens at the time. But on all these points we have no certain information. What we do know is that the decisive event in his youth, and indeed in his life, was his association with Socrates.

For the last eight years of the life of Socrates, Plato was his friend and his faithful disciple. The teaching and personality of the master constituted the supreme intellectual impulse of his life, and the inspiration of his entire thought. And the devotion and esteem which he felt for Socrates, so far from waning as the years went by, seem, on the contrary, to have grown continually stronger. For it is precisely in the latest dialogues of his long life that some of the most charming and admiring portraits of Socrates are to be found. Socrates became for him the pattern and exemplar of the true philosopher.

After the death of Socrates a second period opens in the life of Plato, the period of his travels. He migrated first to Megara, where his friend and fellow-disciple Euclid was then founding the Megaric school. The Megaric philosophy was a combination of the thought of Socrates with that of the Eleatics. And it was no doubt here, at {167} Megara, under the influence of Euclid, that Plato formed his deeper acquaintance with the teaching of Parmenides, which exercised an all-important influence upon his own philosophy. From Megara he travelled to Cyrene, Egypt, Italy, and Sicily. In Italy he came in contact with the Pythagoreans. And to the effects of this journey may be attributed the strong Pythagorean elements which permeate his thought.

In Sicily he attended the court of Dionysius the Elder, tyrant of Syracuse. But here his conduct seems to have given grave offence. Dionysius was so angered by his moralizings and philosophical diatribes that he put Plato up to auction in the slave market. Plato narrowly escaped the fate of slavery, but was ransomed by Anniceris, the Cyrenaic. He then returned to Athens, his travels having occupied a period of about ten years.

With the return of Plato to Athens we enter upon the third and last period of his life. With the exception of two journeys to be mentioned shortly, he never again left Athens. He now appeared for the first time as a professional teacher and philosopher. He chose for the scene of his activities a gymnasium, called the Academy. Here he gradually collected round him a circle of pupils and disciples. For the rest of his life, a period of about forty years, he occupied himself in literary activity, and in the management of the school which he had founded. His manner of life was in strong contrast to that of Socrates. Only in one respect did he resemble his master. He took no fees for his teaching. Otherwise the lives of the two great men bear no resemblance to each other. Socrates had gone out into the highways and byways in search of wisdom. He had wrangled in {168} the market-place with all comers. Plato withdrew himself into the seclusion of a school, protected from the hubbub of the world by a ring of faithful disciples. It was not to be expected that a man of Plato's refinement, culture, and aristocratic feelings, should appreciate, as Socrates, the man of the people, had done, the rough-and-tumble life of the Athenian market-place. Nor was it desirable for the advancement of philosophy that it should be so. The Socratic philosophy had suffered from the Socratic manner of life. It was unmethodical and inchoate. Systematic thought is not born of disputes at the street corner. For the development of a great world-system, such as that of Plato, laborious study and quiet seclusion were essential.

This period of Plato's mastership was broken only by two journeys to Sicily, both undertaken with political objects. Plato knew well that the perfect State, as depicted in his "Republic," was not capable of realization in the Greece of his own time. Nevertheless, he took his political philosophy very seriously. Though the perfect republic was an unattainable ideal, yet, he thought, any real reform of the State must at least proceed in the direction of that ideal. One of the essential principles of the "Republic" was that the rulers must also be philosophers. Not till philosopher and ruler were combined in one and the same person could the State be governed upon true principles. Now, in the year 368 B.C., Dionysius the Elder died, and Dionysius the younger became tyrant of Syracuse. Dionysius despatched an invitation to Plato to attend his court and give him the benefit of his