Supremacy of theoretical thought over practical thought in Plato's political philosophy

Based on the example of Plato’s political philosophy, this article explores the phenomenon of supremacy of theoretical thought over practical thought, which is a universal trait of the classical Ancient Greek philosophical systems. The first part of the articled indicates the conceptual similarity of the two-level systems of knowledge of Plato and Aristotle in the role that theory plays in relation to practical thought. The second part of the article reconstructs the concept of Plato's philosophy of politics, outlines the key political strategies he dealt with, and provides analytical reconstruction of the democratic theory of politics, oligarchic and civil-political, where the latter is the reflection of Plato’s original political views. The final part is dedicated to the method of Plato's political philosophy. Analysis of the context of using the term “theory” by Plato allows reconstructing the key methodological characteristic of Plato's model of theoretical philosophy. The article also provides the typology of practical knowledge, and substantiates the reasons according to which the political philosophy, as one of the types of practical knowledge, had to adhere to the theoretical prescriptions that fully determined the content of political reflection. The paper reveals the central practical task of philosophical theory, which by Plato's plan was intended to cease the political strife in Athens using true knowledge. The thesis is substantiated that using theory, Plato sought to complete the history of practical politics and subsequently shift towards building the “ideal state” based on the laws that are mandatory for all citizens of the polis. The article also discloses the principles of complex interrelation of the three Socratic methods: irony, dialectics and maieutics, which in Plato's political philosophy manifested as a single complex method. It is demonstrated that the method fulfills a bonding function between theory and practice, which allows transferring the theoretical truth to the sphere of practical problems of politics.

A Discourse on the Contemporary Relevance of the Educational Underpinning of Plato’s Political Philosophy

The journey towards social ordering and the need to make life much better than it used to be is one of the principal motivations for political philosophy. Hence, there are as much political theories to this effect as there are political philosophers and scientists. Whereas the aim of the present research is to consider what kind of political theory can assist in social ordering, it does this, taking cognizance of the pedagogical postulates of the political scholar, Plato. In other words, this research reconsiders the educational underpinning of Plato’s political philosophy for use in the quest toward the agenda of attaining nationhood in Nigeria. This comes as a consequence of the urgency to correct the ugly trend(s) that have greeted the educational system of the country as well as the failure of the social sciences to provide the much sought succor. This approach is sacrosanct because of the undue but accentuated emphases that have been given to the social sciences as the domain from which development and nationhood can spring. Incidentally, the journey toward nationhood for Nigeria, continues to be one of the most disturbing dilemmas that continues to haunt the country. Via the method of critical analysis, this essay argues that Plato’s political philosophy has some educational ideals that present implications for contemporaneous nature or character of contemporary Nigeria. By giving emphasis on his reflections on the principle of specialization, this study is able to argue that the spirited application of this ideal for contemporary Nigeria via pedagogy will go a long way to birth the much sought nationhood. Political philosophy needs pedagogy to be able to realize its ideals. Unless this initiative is underscored, this essay submits, the quest for nationhood will continue to lament in the labyrinth of folly and backwardness.

Semblables inférieures : quels lieux pour les femmes dans la cité juste de Platon ?

What place can women have in Plato’s just city? In opposition to the two main antagonistic positions on this topic - some consider Plato a promoter of gender equality as he allows women to have political office, while others put the stress on the fact that Plato keeps them in a subordinate status - this article makes a new claim: these two positions must be held together because of the nature of the rationality at work in Plato’s political philosophy, as a combination of emancipatory theoretical elements, and the taking into account of the constraints of history.

After Sócrates. Leo Strauss and the Esoteric Irony

Throughout the philosophical tradition that stems from Plato, Socratic irony has represented an enigma that all interpreters of the Platonic dialogues have had to face from different points of view. In this article I aim to present the peculiar Straussian reading of Socratic irony. According to Leo Strauss, Socratic irony is a key element of Plato’s political philosophy, linked to the «logographic necessity» that rules his texts. I will therefore examine the genesis and the main features of Straussian hermeneutics. I will end the article by highlighting the relevance of the esoteric interpretation of Platonic thought as a conceptual tool that responds to the crisis of modern political philosophy.

Daemons in the Cave

The aim of the paper is to provide a unitary reading of Plutarch’s De genio Socratis by concentrating on the character of Epameinondas. Against those who claim that the philosophical speeches are the main theme of the dialogue, it is argued that Epameinondas, one of the speakers, also plays an active role in the liberation of Thebes. Against those who insist on the political action alone, it is shown that Epameinondas’ commitment is not the same as that of the other conspirators. His goal—like that of Plato and Socrates (as they are represented in the text)—is to take care of his fellow citizens, and lead them to moral virtue, in accordance with the divine order. This idea may appear piously unrealistic, but it clearly illustrates the merits and limits of Plato’s political philosophy.

Plato’s Politics

The dialogues that are most obviously important for Plato’s political philosophy include: the Apology, the Crito, the Gorgias, the Laws, the Republic, and the Statesman. Further, there are many questions of political philosophy that Plato discusses in his dialogues. These topics include, among others: (1) the ultimate ends of the city’s laws and institutions; (2) who should rule, the forms of constitution, and their ranking; (3) what institutions and offices there should be; (4) the nature and extent of citizens’ obligation to obey the laws; (5) the proper criterion of citizenship; (6) the political and social status of women; (7) the purposes of punishment; (8) private property; and (9) slavery. This chapter attempts to provide an overall picture of Plato’s political philosophy, focusing on three moments: the “Socratic” dialogues, including the Apology and the Crito; the great middle-period work, the Republic, along with the Phaedo; and finally, two works from Plato’s last period, the Statesman and the Laws.

Plato and Aristotle in the Academy

This chapter considers Aristotle’s criticisms of Plato. Among these are (1) Aristotle raises doubts about and rejects aspects of Plato’s theory of Forms, (2) Aristotle dismisses Plato’s soul-body dualism, and (3) Aristotle expresses severe reservations about the tenability of Plato’s political philosophy. In an effort to come to appreciate some otherwise easily overlooked problems in Plato’s theory of Forms, the chapter focuses on one of Aristotle’s criticisms of Plato, one that seems initially intended to land Plato in a straightforward and inescapable contradiction. In the process of determining the actual force of Aristotle’s criticism, it is shown that this is less straightforward than it initially appears, and that Plato need hardly be bowed before it. By understanding Aristotle’s criticisms of his teacher in the context of their mutual association in the Academy, we will thus also come to appreciate that Aristotle has much of consequence to teach us about Plato.