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In the Statesman, Plato brings together--only to challenge and displace--his own crowning contributions to philosophical method, political theory, and drama. In his 1980 study, reprinted here, Mitchell Miller employs literary theory and conceptual analysis to expose the philosophical, political, and pedagogical conflict that is the underlying context of the dialogue, revealing that its chaotic variety of movements is actually a carefully harmonized act of realizing the mean. The original study left one question outstanding: what specifically, in the metaphysical order of things, motivated the nameless Visitor from Elea to abandon bifurcation for his consummating non-bifurcatory division of fifteen kinds at the end of the dialogue? Miller addressed in a separate essay, first published in 1999 and reprinted here. In it, he opens the horizon of interpretation to include the new metaphysics of the Parmenides, the Philebus, and the "e;unwritten teachings."e;
others in his discipline tend not to bring their studies to bear on the substance of the dialogues. Conversely, philosophical interpreters have generally felt free to approach the extensive logical and ontological, cosmological, and political doctrines of the later dialogues without concern for questions of literary style s and form. Given, moreover, the equally sharp distinction between the diSCiplines of philosophy and cultural history, it has been too easy to treat this bulk of doctrine without a pointed sense of the specific historical audience to which it is addressed. As a result, the pervasive tendency has been the reverse of that which has dominated the reading of the early dialogues: here we tend to neglect drama and pedagogy and to focus exclusively on philosophical substance. Both in general and particularly in regard to the later dialogues, the difficulty is that our predispositions have the force of self-fulfilling prophecy. Are we sure that the later Plato's apparent loss of interest in the dramatic is not, on the contrary, a reflection of our limited sense of the integrity of drama and sub stance, form and content? What we lack eyes for, of course, we will not see. The basic purpose of this essay is to develop eyes, as it were, for that integrity. The best way to do this, I think, is to take a later dialogue and to try to read it as a whole of form, content, and communicative function.
The Statesman is Plato's neglected political work, but it is crucial for an understanding of the development of his political thinking. In its presentation of the statesman's expertise, The Statesman modifies, as well as defending in original ways, this central theme of the Republic. This new translation makes the dialogue accessible to students of political thought and the introduction outlines the philosophical and historical background necessary for a political theory readership.
"Plato's Statesman reconsiders many questions familiar to readers of the Republic: questions in political theory - such as the qualifications for the leadership of a state and the best from of constitution (politeia) - as well as questions of philosophical methodology and epistemology. Instead of the theory of Forms that is the centrepiece of the epistemology of the Republic, the emphasis here is on the dialectical practice of collection and division (diairesis), in whose service the interlocutors also deploy the ancillary methods of myth and of models (paradeigmata). Plato here introduces the doctrine of due measure (to metrion) and a conception of statecraft (politikē) as an architectonic expertise that governs subordinate disciplines such as rhetoric and the military - doctrines later developed by Aristotle. Readers will find a sustained defence of the importance of expertise (technē or epistēmē) in the conduct of affairs of state, a robust (although not unqualified) defence of the rule of law, and an unsparing but nuanced critique of democratic government. The chapters in this volume provide a comprehensive and detailed philosophical engagement with the entirety of Plato's wide-ranging dialogue, with successive chapters devoted to the sections of the dialogue as it unfolds, and an introduction that places the dialogue in the context of Plato's philosophy as a whole. While not a commentary in the traditional sense, the volume engages with Plato's Statesman in its entirety" -- Publisher's description.
�Socrates. Observe, Protarchus, the nature of the position which you are now going to take from Philebus, and what the other position is which I maintain, and which, if you do not approve of it, is to be controverted by you. Shall you and I sum up the two sides? Protarchus. By all means. Soc. Philebus was saying that enjoyment and pleasure and delight, and the class of feelings akin to them, are a good to every living being, whereas I contend, that not these, but wisdom and intelligence and memory, and their kindred, right opinion and true reasoning, are better and more desirable than pleasure for all who are able to partake of them, and that to all such who are or ever will be they are the most advantageous of all things. Have I not given, Philebus, a fair statement of the two sides of the argument?�
The Statesman is a difficult and puzzling Platonic dialogue. In A Stranger's Knowledge Marquez argues that Plato abandons here the classic idea, prominent in the Republic, that the philosopher, qua philosopher, is qualified to rule. Instead, the dialogue presents the statesman as different from the philosopher, the possessor of a specialist expertise that cannot be reduced to philosophy. The expertise is of how to make a city resilient against internal and external conflict in light of the imperfect sociality of human beings and the poverty of their reason. This expertise, however, cannot be produced on demand: one cannot train statesmen like one might train carpenters. Worse, it cannot be made acceptable to the citizens, or operate in ways that are not deeply destructive to the city's stability. Even as the political community requires his knowledge for its preservation, the genuine statesman must remain a stranger to the city. Marquez shows how this impasse is the key to understanding the ambiguous reevaluation of the rule of law that is the most striking feature of the political philosophy of the Statesman. The law appears here as a mere approximation of the expertise of the inevitably absent statesman, dim images and static snapshots of the clear and dynamic expertise required to steer the ship of state across the storms of the political world. Yet such laws, even when they are not created by genuine statesmen, can often provide the city with a limited form of cognitive capital that enables it to preserve itself in the long run, so long as citizens, and especially leaders, retain a “philosophical” attitude towards them. It is only when rulers know that they do not know better than the laws what is just or good (and yet want to know what is just and good) that the city can be preserved. The dialogue is thus, in a sense, the vindication of the philosopher-king in the absence of genuine political knowledge.
The Being of the Beautiful collects Plato’s three dialogues, the Theaetetus, Sophist, and Statesmen, in which Socrates formulates his conception of philosophy while preparing for trial. Renowned classicist Seth Benardete’s careful translations clearly illuminate the dramatic and philosophical unity of these dialogues and highlight Plato’s subtle interplay of language and structure. Extensive notes and commentaries, furthermore, underscore the trilogy’s motifs and relationships. “The translations are masterpieces of literalness. . . . They are honest, accurate, and give the reader a wonderful sense of the Greek.”—Drew A. Hyland, Review of Metaphysics
This comprehensive, yet compact, introduction examines Plato's understanding of law, justice, virtue, and the connection between politics and philosophy. Focusing on three of Plato's dialogues—The Laws, The Republic, and The Statesman—Mark Blitz lays out the philosopher's principal interests in government and the strength and limit of the law, the connection between law and piety, the importance of founding, and the status and limits of political knowledge. He examines all of Plato's discussions of politics and virtues, comments on specific dialogues, and discusses the philosopher's explorations of beauty, pleasure, good, and the relations between politics and reason. Throughout, Blitz reinforces Plato's emphasis on clear and rigorous reasoning in ethics and political life and explains in straightforward language the valuable lessons one can draw from examining Plato's writings. The only introduction to Plato that both gathers his separate discussions of politically relevant topics and pays close attention to the context and structure of his dialogues, this volume directly contrasts the modern view of politics with that of the ancient master. It is an excellent companion to Plato's Dialogues.
Among Plato's works, the Statesman is usually seen as transitional between the Republic and the Laws. This book argues that the dialogue deserves a special place of its own. Whereas Plato is usually thought of as defending unchanging knowledge, Dr Lane demonstrates how, by placing change at the heart of political affairs, Plato reconceives the link between knowledge and authority. The statesman is shown to master the timing of affairs of state, and to use this expertise in managing the conflict of opposed civic factions. To this political argument corresponds a methodological approach which is seen to rely not only on the familiar method of 'division', but equally on the unfamiliar centrality of the use of 'example'. The demonstration that method and politics are interrelated transforms our understanding of the Statesman and its fellow dialogues.
The question of life, Michael Naas argues, though rarely foregrounded by Plato, runs through and structures his thought. By characterizing being in terms of life, Plato in many of his later dialogues, including the Statesman, begins to discover—or, better, to invent—a notion of true or real life that would be opposed to all merely biological or animal life, a form of life that would be more valuable than everything we call life and every life that can actually be lived. This emphasis on life in the Platonic dialogues illuminates the structural relationship between many of Plato’s most time-honored distinctions, such as being and becoming, soul and body. At the same time, it helps to explain the enormous power and authority that Plato’s thought has exercised, for good or ill, over our entire philosophical and religious tradition. Lucid yet sophisticated, Naas’s account offers a fundamental rereading of what the concept of life entails, one that inflects a range of contemporary conversations, from biopolitics, to the new materialisms, to the place of the human within the living world.