ARISTOTLE:
THE GENESIS OF
WESTERN THOUGHT
COURSE GUIDE
Executive Producer
John J. Alexander
Executive Editor
Donna F. Carnahan
RECORDING
Producer - David Markowitz
Director - Matthew Cavnar
COURSE GUIDE
Editor - James Gallagher
Design - Edward White
Course Syllabus
Plato and Aristotle:
The Genesis of Western Thought
Lecture 2
Lecture 3
Lecture 4
Lecture 5
Lecture 6
Lecture 7
Lecture 8
Lecture 9
Lecture 10
Lecture 11
Lecture 12
Lecture 13
Lecture 14
Clipart.com
School of Athens
Detail of Plato and Aristotle
Stanza della Segnatura, Stanze di Raffaello, Vatican
by Raphael (1483-1520)
Introduction
This course is an introduction to the philosophical thought of the two most
important philosophical figures of ancient Greece. By working through parts
of their central texts and thoughts, we will gain an understanding of Plato and
Aristotles relevance in the past and today as well.
Plato and Aristotle offered theories and philosophies distinctive of their individual world views. Plato, sometimes remarked on for his otherworldliness,
and Aristotle, characterized more by this worldliness, approached their
exploration of the human condition in different ways. But in this examination
of the minds and works of two of our first philosophers, it is their similarities
that shine through: their commitment to reason as critical to moral, political,
and spiritual lives; their unending desire to understand the world; and above
all, their mutual love of wisdom, the fruits of which have inspired and enriched
the lives of inquisitive men and women to this very day.
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Lecture 1:
Plato (with Nods to Socrates)
The Suggested Reading for this lecture is Xenophons Conversations
of Socrates.
Consider this . . .
1. Did Aristotle pay homage to Plato to the same degree that Plato paid
to Socrates?
2. Why did Socrates feature so prominently in Platos writings?
I. Plato and Aristotle (with Nods to Socrates)
A. No discussion of Plato and Aristotle would be complete without first mentioning Socrates.
1. Socrates was an immensely important figure in Athenian life. As a
teacher and thinker he had an enormous, though controversial, influence. He was a close friend of Platos family.
2. Socrates was, in effect, the founder of moral philosophy and a master of
philosophical interrogation. He characteristically asked questions of
meaning, such as, What is ? What is justice? What is courage?
B. Plato was born in Athens in 428 BCE to a wealthy and aristocratic family.
He aspired to follow in his familys footsteps and become an aristocratic
politician, but Socrates inspired him to follow a course of philosophy.
1. Socrates was condemned to death for corrupting the youth. It was the
influence that Socrates life, trial, and death had upon Plato that turned
him toward a life of studying philosophy.
LECTURE ONE
2. After Socrates death Plato left Athens to travel through Italy. On his
return he founded the Academy. This institution was devoted to research
and instruction in philosophy and the sciences. Platos life became that
of, in essence, the first accredited philosophy professor. He devoted his
life to teaching and guiding the Academy.
C. Aristotle was a student of Plato and eventually the tutor for Alexander
the Great.
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SOCRATES DEATH
Summary:
In order to comprehend who we are as human beings, it may help us to
understand the work and thought of Plato and Socrates. Plato may have
been an early philosopher, but he was not a primitive philosopher. In his dialogues Socrates plays the main character, and as this character, encourages us to consider two important points:
1. True wisdom is the recognition that one is not wise.
2. A devotion to philosophy may take the form of joyful, almost erotic
play; the word philosophy means love of wisdom.
Questions
1. How is reading Plato always an interpretive endeavor?
2. For what reasons is reading Plato a difficult and complex task?
3. As Socrates plays such a vital character in the Dialogues, is it possible to
assume that Plato intended the character of Socrates to be his
spokesperson?
4. Would Platos writing be as rich if he used his own voice instead of that
of Socrates?
5. What is the point of the proposition that true wisdom is the recognition
that one is not wise?
Suggested Reading
Xenophon. Conversations of Socrates. New York: Penguin, 1990.
LECTURE ONE
Lecture 2:
The Euthyphro:
The Virtue of Holiness
The Suggested Reading for this lecture is Platos The Dialogues of
Plato, Volume 1: Euthyphro, Apology, Crito, Meno, Gorgias, Menexenus
(translated by R.E. Allen).
The Euthyphro is an early dialogue of Platos that concerns itself with the
virtue of holiness. Like all the dialogues it is presented as a dramatic scene
with characters. In this case the characters represented are Socrates and
Euthyphro. The dialogue takes place on the steps of the courthouse where
Socrates is about to be tried. Euthyphro is present at the court to prosecute
his father, who he believes is responsible for the death of one of his laborers.
Consider this . . .
1. What does Euthyphro mean in Greek?
2. Why does Socrates object to Euthyphros accounts of holiness?
I. The Subject Matter of the Euthyphro
A. The Euthyphro portrays Socrates and Euthyphro attempting to understand the nature of piety or holiness.
B. The conversation between Socrates and Euthyphro occurs because
Euthyphro claims to have an expert knowledge concerning piety, that is, an
understanding of what the gods would require of someone in his position.
C. Its that knowledge that Socrates, himself on trial for being unholy, asks
Euthyphro to teach him (us) about.
II. Some Features of the Euthyphro Characteristic of Early
Platonic Dialogue
A. The dialogue is devoted to the search for the definition or meaning of a
concept or entity such as holiness or piety.
B. Euthyphro offers a series of definitions designed to articulate the definition.
C. Socrates, on the other hand, questions Euthyphros suggestions and
cross-examines his claims to knowledge. None of his definitions seem
satisfying to Socrates. So none works in the sense of withstanding the
questions that Socrates poses.
D. The conversations in these dialogues ends aporetically; that is, they
end with no apparent solution to the question raised.
III. Some Further Thoughts About These Features
A. We might wonder how Socrates can criticize Euthyphros suggested
definitions if he doesnt already know the nature of piety. This suggests that theyre not looking for definition in an ordinary sense of the
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word; theyre not looking for what could be found in a dictionary, but
for some deeper understanding of a concept that they recognize.
B. We might say that theyre looking for the form of the holy. The form is
that by virtue of which the things that are said to be holy are holy; it
is holiness itself. The form is thus the essential nature of some collection of things, the X-ness itself by virtue of which the Xs are all
said to be X. This notion of form, important in both Plato and
Aristotle, is a rich but complex and
problematic notion in Platos writing.
C. But how could a single definition capture
the exact nature of the form? And how
can any particular piece of language
give us this understanding? Could there
be any one particular definition, therefore, thats the right one? These are
some of the questions that lie behind
the argument of the dialogue.
IV. The Argument of the Euthyphro
A. In the course of the dialogue,
Euthyphro offers several definitions
of holiness.
VIRTUES
Many of Platos dialogues, particularly those that scholars think
were composed early in his
career, represent Socrates in
search of the definition and
understanding of a particular
virtue. In this dialogue the virtue
in question is that of holiness;
the dialogue called the Laches is
about courage, the Charmides
about temperance, and the
Republic is about justice. Other
early dialogues consider the
nature of friendship (Lysis), or
courage (Laches), of virtue in
general (Meno), or of love and
rhetoric (Phaedrus).
LECTURE TWO
LECTURE TWO
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Questions
1. How do you think the virtue of holiness that Socrates and Euthyphro discuss is understood today? Does a person have to be religious in order
to be holy?
2. What, if anything, do you think this dialogue reveals about Platos understanding of the relationship between holiness and a more general notion
of moral virtue? How do you think the notion of what is good might be
related to the notion of divine approval?
3. Well, what do you think? Is a runner out because the umpire calls him out,
or does the umpire call him out because hes out? What issues do you
think depend on how we answer this question, and how could we go
about deciding it?
4. At the end of the dialogue, Socrates and Euthyphro have not managed to
agree on a proper definition of piety. Is the dialogue in this respect a failure,
or do you think that something positive has emerged, and if so, what?
5. What are the ways in which a dialogue could help us understand the
meaning or force of a concept?
Suggested Reading
Plato. The Dialogues of Plato, Volume 1: Euthyphro, Apology, Crito, Meno,
Gorgias, Menexenus. Trans. R.E. Allen. New Haven: Yale University
Press, 1989.
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Lecture 3:
The Charmides:
The Virtue of Quiet Self-Control
The Suggested Reading for this lecture is Rosamond Kent Spragues
Platos Laches and Charmides.
LECTURE THREE
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VIRTUES
As the Euthyphro is about holiness, and the Republic, which
well discuss in the next lecture, is
about justice, the Charmides is
about a virtue called in Greek
sophrosyne: temperance or selfcontrol. Other early dialogues, as
we noted in the previous lecture,
consider the nature of friendship
(Lysis), of courage (Laches), of
virtue in general (Meno), or of
love and rhetoric (Phaedrus).
Of these, temperance and justice, which well discuss in this
and succeeding lectures, are two
of the so-called cardinal virtues
introduced by Plato in the
Republic. These four cardinal
virtues are wisdom, courage,
temperance, and justice.
SOPHROSYNE
In the course of the dialogue, sophrosyne, or temperance, is said successively to be a kind of quietness (159b), a form of modesty (160e), minding
ones own business or doing the thing that is ones own (161b), the doing of
good things (163e), a science of self (165c), and a science that is of itself and
other sciences (168a).
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Questions
1. What English word do you think best captures the virtue or state of character that Socrates, Charmides, and Critias are talking about?
2. How do you think Plato understands the relationship between self-knowledge and self-control?
3. What do you think might be the relationship between any two other features of the virtue theyre talking about? Think, for example, of what might
be the relationship between modesty and quietness.
4. What differences do you see between the parts of the dialogue in
which Socrates is talking to Charmides and those in which he is talking
with Critias?
5. In the lecture, I spoke of the difference between intermediate or higher
forms of mastery or control in an art or craft, and gave one example
from my own life. Can you think of other skills or arts or crafts that
exemplify that distinction, or call it into question?
6. Does this work reveal any other features that could contribute to our
grasp of how a dialogue might help us understand the meaning or force
of a concept?
Suggested Reading
Sprague, Rosamond Kent. Platos Laches and Charmides. Hackett
Publishing Co., 1992.
LECTURE THREE
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Lecture 4:
The Republic:
Justice and the Virtue of Justice
The Suggested Reading for this lecture is Platos Republic (translated
by C.D.C. Reeve).
The Republic is considered to be Platos most successful and influential dialogue. It opens with a conversation, similar to the other dialogues, this time
concerning the subject of justice. Justice is approached in this case both as a
personal and moral virtue and as a general condition of a society. The understanding of justice in terms of these will lead to a deeper understanding of justice as being, additionally, a metaphysical concept. Before reaching this conclusion, we will explore more carefully what it means to describe something as
a virtue and then discuss a central question of the Republic.
Consider this
1. What is the relationship between justice and virtue?
2. If justice is a virtue, what kind of virtue is it?
I. Overview of the First Four Books of the Republic
A. Book 1 of the Republic may be thought of as a short dialogue on justice
of the same scope and format as the Euthyphro or Charmides.
1. Socrates and the dialogues other participants argue about and
attempt to understand the nature of the virtue of justice.
2. A series of definitions and accounts of justice is considered, but each
of them is found somehow to be wanting.
B. In Book 2, a problem is posed concerning the nature of justice.
1. Is justice an intrinsic good, something good in and of itself?
2. Or is it good simply because of the rewards that a reputation for justice brings in its wake?
C. Socrates claims that we need a clearer sense of what justice is in order
to answer that question.
1. In order to do this, he suggests the creation, in discourse, of an ideal
city to see what justice looks like in that context.
2. Then we can apply what we have discovered about justice in the city
back to the individual.
D. By the end of Book 4, Socrates claims to have discovered the nature of
justice, and then offers an answer as to whether it constitutes an intrinsic human good.
1. Later we will look at that answer and think about whats involved in it.
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2. But first its important to think about the relationship between justice
and virtue.
II. First Notions About the Relationship Between Justice and Virtue in
Platos Republic
A. We might first suppose that justice is a central component of virtue.
How, we might think, could a person be virtuous without being just?
1. This is what leads us to think sometimes of justice as in some sense
the primary virtue. We might think this for two reasons:
a. We might think of justice as the central mode of social and political
virtue, and think in turn of social and political virtue as central to
ones notion of morality.
b. We might be impressed with the fact that justice concerns itself
with our relations to others, which we might also think as central to
our notion of morality.
2. This is an attractive view if we read the Republic, as indeed it often
has been read as a text primarily concerned with justice as an aspect
of social and political philosophy.
B. Perhaps, however, the City that is introduced by Socrates in the
Republic is designed more as a metaphor to allow us to see more clearly the nature of justice of the individual soul. In that case, we want to
think differently about the relationship between justice and virtue. It will
help if we think further about the nature of virtue in the Republic.
III. More About Virtue in the Republic
A. When is the notion of virtue first introduced in the Republic?
1. The first mention is in Book 1 (335b), when we read of the virtue of
dogs and horses, which turns out to mean the qualities that make a
dog or horse a good dog or horse.
2. Shortly later (353b) virtue is connected to the notion of something
functioning. A function here is the characteristic activity or work that
something engages in. A virtue is what enables something to perform
its function well. A virtue, then, is a quality something has that allows
it to be itself in a good fashion.
LECTURE FOUR
Questions
1. If a group of people were to rob a bank, what separate functions would be
required, and what virtue for each function would be necessary?
2. How can the Universe as a whole be applied to Socrates idea of justice
and virtue?
3. It is commonly said that justice is the goal of the legal system. How does
that compare to the concept of justice that Plato put forth?
4. In the Republic, how is one to discern the job best suited for him
or herself?
5. How does the current system promote or inhibit a person to do, or not to
do, what he or she is best suited to?
Suggested Reading
Plato. Republic. 3rd rev. ed. Trans. C.D.C. Reeve. Indianapolis, IN: Hackett
Publishing Company, 2004.
LECTURE FOUR
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Lecture 5:
The Republic:
Justice and the Philosopher King
The Suggested Reading for this lecture is Platos Republic (translated
by C.D.C. Reeve).
Justice in the Republic is, as we saw, a virtue both of individuals and of political societies. It is the virtue that allows people to live well by exhibiting the
harmony of soul in which parts perform the functions for which they are best
suited. What is the relationship between this idea of justice as a correspondence between function and virtue and the simpler sense of justice as a general mode of social morality? The two other principal characters of the
Republic, Glaucon and Adiemantus, ask Socrates to convince them that it is
worth their while to be just by showing them that justice is something of intrinsic worth. When they ask this question, they are interested in behaving justly,
in just conduct; Socrates, however, answers in terms of a harmony of the
soul, of a just state of character. What are we to make of this shift?
Consider this . . .
1. Will a person be happy merely by virtue of acting justly?
2. Whats the proper relationship between character and the conduct that
emanates from character?
3. How does Plato understand the relationship between the world of being
and the world of appearance?
I. Socrates Argument Regarding Justice
A. At the end of Book 4 (443c) Socrates characterizes justice in the following terms: Justice isnt concerned with someone doing his own
externally but with what is inside him. One who is just does not allow
any part of himself to do work of another part or allow the various
classes within him to meddle with each other. How does this answer
address the question of Glaucon and Adeimantus?
1. It does so if there is, as Socrates argues, a connection between:
a. The harmony of the soul (or proper character) that Socrates
identifies as justice.
b. The modes of proper conduct in society that Glaucon and
Adeimantus are referring to when they speak of justice.
2. And for the argument to work, there must be a causal relationship
between conduct and character, preferably in both directions. In fact
we can hear this in what Socrates says:
B. When he does anything, whether acquiring wealth, taking care of his
body, engaging in politics or private contract, in all of these he believes
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that the action is just and fine that preserves this inner harmony and
helps achieve it and calls it so and regards as wisdom the knowledge
that oversees such action.
1. Healthy things produce health, and unhealthy things produce disease.
2. And in the same way, just action produces justice in the soul, and
unjust action produces injustice in the soul.
II. The Philosopher King
A. Glaucon and Adiemantus are now led to ask how this ideal city can be
brought about.
B. Socrates answers: Until philosophers rule as kings, or those who are
now called kings and leading men genuinely and adequately philosophize, that is, until political power and philosophy entirely coincide,
while the many natures who at present pursue either one exclusively
are forcibly prevented from doing so, cities will have no rest from evils,
nor I think will the human race.
C. In order to understand what Socrates means by this claim, we will
need to think what he understands a philosopher to be.
III. What Is a Philosopher?
A. A philosopher is someone whose eye is turned toward being. The
notion of being here is the notion of the essential nature of things that
we encountered earlier: not, for example, the many holy things, but
their being holy. This is what we earlier called forms.
B. Forms are the principles of the being and therefore of the intelligibility
of things: the principles that enable us to understand what they are.
Heres how Socrates puts it (507b): We say that there are many beautiful things and many good things and so on for each kind and in this
way we distinguish them in our discourse. But Beauty itself, and the
Good itself and all such things we set down as a single form for each,
believing that there is but one and calling it the being of each thing.
C. The philosopher, as someone who is in love with being itself, is in love
not simply with the several beings of this world, the world of appearance. The philosopher is in love with the forms, with the intelligible
principles of those things being what they are.
IV. The Relationship of Being to Appearance
A. Its important to understand correctly the relationship between the things
of what Socrates calls the visible world and the forms that are the principles of their being and constitute what he calls the intelligible world.
LECTURE FIVE
C. Think about the bottom section. In our perceptual dealings with the
world we are constantly given images of things: the look of things from
a particular point of view, for example, or the way an object appears to
us from some perspective. We cannot understand what these images
are unless and until we understand the original of the image. To recognize the look of a chair requires that we understand it to be the look
of a chair, and this involves seeing it in relation to the other appearances of the chair.
D. Similarly, to understand a chair is to understand it in relation to all the
other chairs and to see the being of the chair which is manifested in
each and every chair and every individual chair that we see.
E. For Plato to see the forms is to understand the principles of being that
govern and make intelligible the world of appearance that we live in.
Summary:
Plato represents the allegiance of particular things to their forms as a mode
of justice. This justice is determined by an equality of individuals under the
forms; all equal things are equally equal. The forms themselves, though, are
defined in their being, by their essential difference from one another. Insofar
as its right for things to act out their nature, the very nature of things themselves can be seen as a form of justice between essential nature (figured
here as virtue) and proper action (figured here as function).
The Philosopher is someone who is in love with what is. The vertical dimension of Platos divided line evokes the twin themes of justice and love that
properly divide and hold together the City or Commonwealth of being.
Socrates expresses the relationship between the philosopher, justice, and
love this way (490a): as the philosopher moves on he neither loses nor
lessens his erotic love until he grasps the being of each nature itself with the
part of his soul that is fitted to grasp it, because of its kinship with it, and once
getting near what really is and having intercourse with it, and having begotten
understanding and truth, he knows, truly lives, is nourished and is relieved
from the pains of giving birth. Then such a person will not have any part in
the love of falsehood, but will love being and what is.
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Questions
1. How is Justice understood as a virtue of individual organization and as a
social and political virtue?
2. Is there a difference between social well being and individual well being?
3. Would people naturally act justly if their actions were completely anonymous?
4. What is the process necessary for one to see the forms?
Suggested Reading
Plato. Republic. 3rd rev. ed. Trans. C.D.C. Reeve. Indianapolis, IN: Hackett
Publishing Company, 2004.
LECTURE FIVE
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Lecture 6:
The Symposium:
Is the Philosopher Capable of Love?
The Suggested Reading for this lecture is Platos Symposium (translated by Christopher Gill).
The Symposium is perhaps the most elegant of Platos dialogues; it is widely
thought to be his finest and most sophisticated literary work, and is surely
one of his most influential dialogues. The Symposium, unlike other dialogues,
is primarily a series of speeches. The speeches are given by a group of men
who meet at a drinking party (a symposium) in celebration of the awarding of
a literary prize to one of their group. They propose to spend the evening
speaking in praise of the God Eros, the God of Love. Plato masterfully creates a set of characters, each of whom praise love in a different voice and in
a different way.
Consider this . . .
1. Remember that the Greek translation of Symposium is Drinking Party.
What significance does this have?
2. How might we think, as in the last lecture, of appearance as in love
with being?
I. Some Standard Mythological Depictions of Eros in the
Early Speeches
A. Eros is the oldest and most honorable of the gods.
B. He is presented as a god of great good to humankind.
C. He is spoken of in relation to Aphrodite.
D. He is the god of skills that depend on the understanding
of the attraction of things to one another, arts like medicine, music,
and astronomy.
II. Aristophanes Myth About Love: An Important Midpoint in
the Conversation
A. Originally human beings were double their present appearance. They
were round with four hands and four feet, a head with two faces, pointing in opposite directions, and double genitals.
B. The Gods became nervous at human abilities and Zeus had all humans
cut in half so that they were forced to walk on two feet. The result of this
having been cut in half has forced humans to continually search to
reconnect with their other half.
C. Within this myth, love is the drive to reestablish the broken and original
nature of ourselves that the jealous gods have taken from us. Union
with our original other half is what has the potential to bring us the
greatest happiness in life.
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D. Aristophanes says (193c): We must praise the god Love . . . for both
leading us in this life back to our own nature and giving us high hopes
for the future, for he promises that if we are pious, he will restore us to
our original state and heal us, make us happy
and blessed.
E. Aristophanes presents an extraordinary view of love, and it is one that figures later in Socrates account. But as in all the early depictions, love is
being lavishly praised as a good and beautiful God. In the speech given
by Agathon, for example, Eros is painted as temperate, young, beautiful,
just, brave, and wise.
F. It is against this background that Socrates entry into the conversation
represents a fundamental shift, both rhetorical and philosophical, in the
nature of the discourse.
III. Socrates Questions Agathon
A. Socrates first changes the tone of the conversation by switching from
set speech to a dialectical, question and answer form of discussion; he
questions Agathon. In his questioning of Agathon, Socrates makes
explicit two things about love.
1. The intentional character of love: Love is always of some object or
another. There is no such thing as simply loving; when we love, we
love something, and love is determined always by the fact that it is
the love of this or that.
2. The incompleteness of love: Love is always separated from its object.
The object that defines and determines love is always something that
love lacks.
IV. A Different Idea of Love in Socrates Speech
A. Socrates suggests that love is not a god but rather a daimon, a kind of
divine being that is intermediate, poised, as though between being and
non-being, between fullness and lack. Love is therefore not something
beautiful and good, nor is it the proper object of praise. Love is rather
of the beautiful and good. And it is therefore that beautiful and good
object love is the love of which is the appropriate object of praise.
B. Socrates has learned this from a description of love given by a priestess named Diotima. She teaches him that love is of the good and
therefore cannot be the good. Diotima presents a picture of love born
of poverty and need, because love looks toward that which it does not
have and which it is in love with.
V. Diotimas Mysteries of Love
LECTURE SIX
A. The true lover must ascend a ladder of love from object to object until
love culminates in the love of the beautiful itself (see 210d).
B. But love is not simply the longing for absolute beauty; it is the longing
to bring forth in beauty, to procreate in beauty. Beauty is connected
with being. The beauty of something is the beauty a thing has in so far
as it is what it is. To talk about the love of beauty is always to talk
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about love in relationship to what the object is. To love something for
its beauty is to love something for itself.
C. Love therefore becomes the procreation of virtue in beauty. It is the creative recognition of what another might be, of how that person might be
what they really are. Love is coming to recognize the beauty of another
person, and calling them to that beauty.
D. Finally, cosmically, love is that principle that draws the world
toward itself.
VI. The Archaeology and Theology of Love
A. Love is finally recognized as a virtue and not merely a passion.
B. Remember that the majority of people we love (our parents, our children, ourselves) are not people we choose to love. We are fated to
love them and must learn therefore to love them, must learn to see and
recognize their beauty.
C. The philosophical nature begins with the love of what is, so our love is a
special instance of the universal, erotic striving of the universe for itself.
An authentic personal love is simply a particular special interest of the
philosophical love the philosopher has of the world in its true being.
VII. Alcibiades
The last moment of the dialogue concerns the beautiful young man,
Alcibiades. He is the embodiment of self-love gone wrong, a picture
of the indulgence to the fair self.
Summary:
Plato shows us that to love the world allows us to engage in an authentic and
true love of individuals. And in loving people we can help them to love themselves. Love is the ladder to the state in which Eros is transcended in the mode
of acceptance. This Platonic ascent, in the mysteries of love, is an ascent into
the world of forms, the intelligible world. It is an ascent into our world seen aright
and thus seen as beautiful, recognized for what it is and consequently to be
loved. The dialectic of philosophy makes being allow for the principle of the
world to shine through its appearances. The philosopher recognizes the world
as its own appearance, is capable of loving it and thus calls it to itself. In the final
analysis, however, we constantly lose what we attain and must continually seek
to replace our objects of love; we thus come to understand that love is framed
by death, as we will see in our next lecture.
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Questions
1. What does unconditional love mean in the light of the Symposium?
2. How do we love someone for themselves?
3. What is the discipline by which we might learn to love one another?
4. How can we develop the virtue of love?
Suggested Reading
Plato. Symposium. Trans. Christopher Gill. New York: Penguin, 2003.
LECTURE SIX
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Lecture 7:
The Phaedo:
Death and the Philosopher
The Suggested Reading for this lecture is Platos Phaedo (translated
by David Gallop).
The Phaedo takes place in the jail cell of Socrates on his final day before he is
condemned to drink hemlock and die. The conversation turns to the topic of
death and more specifically to the soul and whether it may be immortal. The
dialogue is Platos mimetic narration of the last moments in the life of the dearly
beloved character and person of Socrates.
Consider this . . .
1. Is Socrates portrayal in the dialogues an accurate picture of the historical
person Socrates?
2. What role does Socrates play as a spokesperson of Platos own views?
3. Where would Plato stand on the question of whether animals have souls?
I. Socrates and the Phaedo
A. Socrates is presented in the Phaedo in a special light. Here, he is more
than simply a source of Platonic opinion; he is more clearly than ever
represented as an exemplar of the philosophical life.
B. There is an overriding sadness to the dialogue coupled with a fear of
death that makes this dialogue a moving and dramatic text.
C. In an analogy to Theseus and the saving of the Athenian youth, Socrates
paints the fear of death as a monster, from which the youth must be
saved. In saving these youth, Socrates is in a sense saving himself. How
does Socrates do this?
1. He argues that philosophers should embrace and welcome death.
Ordinary people seem not to realize that those who really apply themselves in the right way to philosophy, are directly and of their own
accord preparing themselves for dying and death. If this is true and
theyve actually been looking forward to death for all their lives, it
would of course be absurd to be troubled when the thing comes for
which they have so long been preparing and looking forward.
2. He offers a deeper understanding of something people believe about
death and philosophy but dont fully understand.
II. Death and the Philosopher
A. The conversation begins by asking and answering the question: What is
death? Is death the release of the soul from the body? Socrates says
that death consists of the release or separation of the soul from the body.
29
What follows from this is that the Soul is simply the principle of life. It is
the explanatory principle (or The Form) by virtue of which things that are
alive are alive.
B. Philosophers practice dying by practicing a mock separation of soul
from body. This is identified by Socrates as a cathartic detachment and
purification. It is the philosophers primary purpose to continually purify
himself by separating the soul as much as possible from the body. True
philosophers make dying their profession. If philosophers are continually
preparing themselves for death then it cant be the case that they will be
unhappy when death actually arrives.
In 69e Socrates said: This is the defense of which I offer you Simmias
and Cebes, to show you that it is natural for me to leave you and my
earthly rulers without any feeling of grief or bitterness, since I believe that
I should find there no less than here, good rulers and good friends.
C. The philosopher, however, is not an ascetic; for that would mean
defining oneself in terms of the body, by denying the body. The
philosopher is someone who is detached in regard to bodily pleasures and desires. He doesnt define himself with reference to the
body but rather to the soul.
III. Immortality of the Soul
A. Philosophical discourse is presented as a weaving of a magical spell that
can be used to cure people of their fear of death. Socrates presents a
therapeutic understanding of dying as something to help people face
death courageously and correctly.
B. If the soul is described as the principle of life, what does it mean to say
the soul is immortal? It cant mean that the soul doesnt die or that it lives
on forever.
C. The sense in which the soul is immortal is a sense in which it constitutes
in itself the very principle of life. To understand the soul to be immortal is
to understand the soul to be what it isThe Principle of Life. Living in
respect to the Soul is living in such a way that one is fully alive.
D. The Phaedo then becomes a dialogue not so much about death but
about how to learn to live with death so that it does not undermine life.
IV. The Phaedo as a Conversation About How to Live
A. To understand Immortality as presented in the Phaedo is to understand
the concept of living fully in the moment, or to be fully alive.
LECTURE SEVEN
B. Immortality is not living forever but living our lives in such a way that
death does not disqualify or make meaningless the actual force of our
lives. It means living each moment to its fullest, so that death cannot take
away from life.
C. Platos view is that to live this way is to live philosophically.
D. Socrates asks of his students this very point, that in order to live fully one
must live philosophically and it is his final request of them. He says that
to flee from death or to have fantasies of immortality as a conquering of
30
death is actually to flee into its arms. When we refuse to live through our
lives, refuse to die each day to our lives and be resurrected each day
into the next moment of our lives we die in our lives.
Summary:
Such was the end of our comrade who was, we may fairly say of all
those we knew in our time, the bravest and the wisest and the most just of
human beings.
The importance of Socrates is his exemplary life that comes shining through in
the Phaedo. It is a portrait not just of someone who has lived well but also of
one who has died well. Socrates understands that his death cannot undo the
life that he has lived. There is a parable in the Republic in which human beings
are presented as living in a cave where all they see are the shadows on the
wall. Socrates claims that a life of enlightenment is a turning from these shadows and an exiting from the cave into the full light of the world. At the end of
the enlightenment, when the philosopher turns his eyes upon the principles of
the forms, the philosopher finds himself in the world, and in the world seen
clearly, seen as it is in the light of being and intelligibility.
31
Questions
1. What makes Platos dialogues so powerful?
2. What permits a text to become canonical?
3. What has allowed Platonism to exist?
4. How does the Platonic concept of immortality differ from the generally
accepted contemporary definition of the word? Is it possible to reconcile
the two?
5. If to flee from death is to flee into its arms, how would one do this in contemporary society, and are there any good examples?
Suggested Reading
Plato. Phaedo. New ed. Trans. David Gallop. New York: Oxford University
Press, 1999.
LECTURE SEVEN
32
Lecture 8:
Aristotle: Patience with Complexity
The Suggested Reading for this lecture is Aristotles The Basic Works
of Aristotle (edited by Richard McKeon).
Aristotle was born in Macedonia in Northern Greece to a moderately prosperous family. As a teenager he moved to Athens, where he studied under Plato at
the Academy. He stayed there for twenty years, until Platos death in 347 BCE.
He then went to the Island of Lesbos, where he studied biology. After this he
served as the tutor to the son of the King of Macedon, who grew up to become
Alexander the Great. Following this he returned to Athens, where he founded his
own school called the Lyceum. Here he taught and studied for the next fifteen
years. In this lecture we discuss the basics of studying Aristotles works.
Consider this . . .
1. What impact did Aristotles travels have on his writing?
2. How did his attention to detail help Aristotles investigations?
I. Reading Aristotle
A. Reading Aristotle is different from reading Plato.
1. The body of Aristotles work is not as polished as the dialogues of
Plato; his writing reads more like notes for lectures.
2. His texts are dense, elliptical, and often quite difficult to understand.
3. Aristotle, unlike Plato, lacks literary irony or humor and this can
make much of his work seem dry.
B. The rewards, however, of reading Aristotle are enormous. He was an
immensely prolific writer and thinker who worked in such diverse areas
as logic, metaphysics, philosophical psychology, ethics, political theory,
and literature. In all of these, his writings are engaging and rewarding.
C. Aristotle was also a biologist of great subtlety and scope. Almost a
quarter of his surviving texts are devoted to his research and findings
in the biological sciences. He also wrote about chemistry, physics,
and psychology. He was insatiably curiousfrom the intricacies of
chicken embryology to the study of being.
D. It is revealing to note that Aristotle is studied throughout the world; he
was introduced to Western Europe through the science and philosophy of Muslim civilization. Today he is studied not just by scholars in
classics and philosophy but also by thinkers in theology, history of science, literature, and politics.
33
LECTURE EIGHT
34
Questions
1. Think of how you understand these basic notions that have entered our conceptual vocabulary through Aristotle: matter, form, substance, essence.
2. How do you think these conceptual terms are related to one another?
3. What major difference is there between the writings of Aristotle and Plato?
Suggested Reading
Aristotle. The Basic Works of Aristotle. Ed. Richard McKeon. New York:
Random House, 2001.
35
Lecture 9:
The Organon:
Substance as the Primary Mode of Being
The Suggested Reading for this lecture is Aristotles The Basic Works
of Aristotle (edited by Richard McKeon).
Consider this . . .
1. Do you have to be a master of physics before you can ride a bicycle?
2. What does it take for two sentences together to allow the inference of a
third? What allows us to infer?
I. The Analytics
There are two books that make up the Analytics: The Earlier or Prior
Analytics and the Later or Posterior Analytics. The two works have somewhat different purposes:
A. The Posterior Analytics discusses the formal representation of
scientific understanding.
B. The Prior Analytics concerns the modes of inference and reasoning
that are required for such understanding to be worked out. In this work,
Aristotle above all presents a theory of the syllogism.
II. The Prior Analytics and the Syllogism
A. At its simplest, a syllogism is a piece of reasoning in which, some
things being taken to be true, other things are thought to follow from
those things being true.
B. The word for syllogism comes from the Greek logos, meaning statement.
A syllogism brings together two statements in order to infer a third.
1. A is the case and B is the case, and so it follows that C is the case.
LECTURE NINE
III. On Interpretation
A. The short book called On Interpretation concerns itself with the elements that go into making up this syllogistic reasoning. In Aristotles
view these elements are either one of two things:
1. An affirmation of what is the case: Dogs are mammals affirms being
a mammal of dogs.
2. A denial of what is the case: Porpoises are not fish denies being a
fish of porpoises.
3. Within each of these are two important elements:
a. The subject about which something is being said, that is, affirmed
or denied.
b. The predicate that is said of the subject, that is, what is affirmed or
denied of the subject.
B. Aristotles discussion in On Interpretation presents a logical grammar of
thought. He sees all thought and discourse as exhibiting that structure
of subject and predicate. Predication can involve both the specific and
the general.
C. Consider which one of these sets of assertions gives a true syllogism.
1. Dobbin is a horse and horses are mammals, so Dobbin is a mammal.
2. Dobbin is not a horse and horses are mammals, so Dobbin is not
a mammal.
D. What do assertions have to look like for an inference to follow? What
must be the shape among affirmations, denials, subjects, and predicates for them to allow for valid syllogisms from which we can infer
other truths?
E. The Prior Analytics, in other words, is concerned with the patterns of
inferential reasoning.
IV. The Posterior Analytics
A. In this book Aristotle is concerned with demonstration. A demonstration
is something that gives us scientific understanding, that is, understanding of phenomena in the world. Aristotle argues that we take ourselves
to understand something when we know its cause, that is, when we
know whats responsible for it being the case.
B. Scientific understanding is occasioned by causal explanation of which
a paradigm form is a certain kind of syllogism. This understanding is
found in discovering what features of the phenomenon in question are
going to serve to explain what one is trying to understand. Scientific
understanding then is an explanatory art and is brought about by the
very phenomenon of explanation itself.
C. The ability to grasp these modes of understanding is made possible by
our possession of mind or intellect. Mind, as the faculty by which we
come to understand principles of explanation, is the capacity to see the
intelligibility and coherence of the world and therefore to explain the
world scientifically.
37
V. The Categories
A. Aristotles book, the Categories, is relevant to our idea of Aristotle as
an inventor or author of the basic features of our conceptual schemes.
For the very word category enters our language because of the title of
this book. The word kategorein in Greek means to predicate. The categories are kinds (and hence categories) of predication. They are the
different modes of what we say about some subject when we assert
what is the case. In addition, then, the categories can be seen as different modes of being.
B. Aristotle goes on to claim that the primary mode of being is substance.
Substance is the first of the categories and is said to be that which is
neither predicable of a subject nor present in a subject. Substance is
able to take on different attributes while remaining one and the same
individual. It can, in other words, while remaining exactly what it is, be
open to further incidental determination. Because substances are precisely what they are, they are capable of constituting the ultimate subjects of predication.
Summary:
Substance is an important category in Aristotles thinking. It is central precisely because it constitutes the ultimate subject of predication, and it is able
to constitute this ultimate subject because it has the kind of determinate
essential nature that it has. Being a subject, having an essential nature and
the consequent primacy of substance as the basic category of being and
predication here come together. From them emerges the fundamental claim
of Aristotles ontologythat having a definite nature is a necessary condition
for the possibility of serving as the ultimate subject of all predication.
ARISTOTELIAN LOGIC
The history of logic in Western philosophical thought began with Aristotle.
Aristotle first developed the syllogism, the core logical argument form consisting
of two premises and a conclusion. His purpose was to establish the conditions
under which a deductive inference is valid or invalid. A valid conclusion can
only come from premises that are logically connected to one another.
LECTURE NINE
38
Questions
1. What Greek word does Aristotle use to describe our terms of mind
and intellect?
2. Is there a relation between predication and being? How are they different
sides of the same coin?
Suggested Reading
Aristotle. Aristotle: Categories and De Interpretatione. Trans. J.L. Ackrill. New
York: Oxford University Press, 1975.
39
Lecture 10:
The Metaphysics:
What Is Philosophy?
The Suggested Reading for this lecture is Aristotles The Metaphysics
(translated by Hugh Lawson-Tancred), Books 4, 7, 8, 9, and 12.
Our word metaphysics comes directly from the title of Aristotles book, the
Metaphysics. The book was given this title because in ancient editions of
Aristotle it followed works referred to as the Physics and so is, in effect, The
Book That Comes After the Physics. Aristotle himself describes the subject
matter of the Metaphysics as first philosophy.
Consider this . . .
1. What are the different senses of being healthy?
2. What is the relation of weights and their weights?
3. How is it that substances can have a determinate nature and still be the
basic fundamental subjects of predication?
I. What Is First Philosophy?
A. Aristotle at the beginning of Book 4 of the Metaphysics describes first
philosophy as a science that investigates being. There are a number
of features involved in this description:
1. In investigating being, Aristotle is investigating something quite ordinary and ubiquitous. He is studying the features of the universe
invoked when we remark upon such ordinary facts as the following:
The window is open or is closed; I am seated and I am in this room.
2. The science that he envisions in the Metaphysics is a general one; it
is concerned with ontology on the whole and the universal structure
of what is.
3. The investigation is concerned not with understanding some specific
instance or type of beingbeing a mammal, for examplebut is
focused on being itself. Aristotle wants to understand, as he puts it,
being as being, what is also sometimes translated being qua being.
LECTURE TEN
B. The study of being is not linguistic. Being isnt dependent on the existence of the verb to be. For example, in I cut the grass, being is
referred to; we can think of the assertion as equivalent to I am being a
grass cutter. Even in languages without a verb to be, being is inherent in the very predicative structure of assertion.
C. Aristotles study of being cuts across the categories of being. Being
has no single one sense because there are so many different kinds of
being. Aristotle says that being is equivocal; being, as he puts it, is
said in many senses.
40
DIFFERENT
DIFFERENCES
One of the reasons that philosophy is so challenging is that
theres never one single way to
cup up reality. When Aristotle
thinks about being, he makes
many different distinctions. Think
of the difference between being in
relation to the several categories
and being in relation to the concepts of potentiality and actuality.
One thinks in terms of categories,
predication, definition, and the
like. The other thinks in terms of
change, process, and the structure of things in the world.
Reading Aristotle demands
patience as he moves from one
distinction to another.
B. According to Aristotle there are two criteria in virtue of which we identify something as substance:
1. A substance is something not said of a subject but that of which
other things are said. Substance represents a kind of Subjectness.
2. A substance is something that has a determinate nature. Substance is
connected with the what, as in the question of identity: What is it?
C. In addition to these criteria Aristotle draws a distinction between things
that are substances and that about them by virtue of which we say that
they are substances. We may think of this as a distinction between
substances and their substance.
III. Some Ontological Distinctions
A. In the course of his discussion, Aristotle draws several distinctions
related to the study of being.
1. There is a distinction between substance and the other categories of
being. This distinction underlies the argument that to understand substance is to understand the nature of being in general.
2. There is a distinction between substances and their substance. Think of
this on an analogy with the distinction between weights and their weight
(see sidebar, p. 51), or more generally, between beings and their being.
3. There is a distinction between the two different criteria of substance.
On the one hand substance is identified with being a this, with being
41
LECTURE TEN
SUBSTANCES AND
THEIR SUBSTANCE
Heres an analogy to help you
think about the distinction
between substances and their
substance. Imagine that someone (perhaps a new speaker of
English) asked you the question,
What do we mean by weight?
You might answer that the term
is used in two ways, and that
there are two kinds of things
to which the term applies.
Weights are the objects used
as standards in weighing
thingsthe ounce weight, the
half-pound weight, the pound
weight. These weights are the
weights that they are because of
their weight. It is their weight in
the second sense that constitutes them as weights in the first
sense. The relation in your
answer reproduces the relation
between our two senses of substance: weights and their weight,
substances and their substance.
First
potentiality
First actuality =
second potentiality
Second
actuality
Analogy
from
language
An adult Venetian is
able to speak Italian
(contrast most of the
population of Brule,
Nebraska) even
when silent.
Guido is speaking
Italian while ordering
la colazione.
Italian
Global
Body
Soul
Living
Nutrition
Nutrive System
Power of digestion
Perception
in General
Perceptual organ
Perceptual power
Perceiving
Object of
perception
Sight
Eye
Sight
Seeing
Sight
Hearing
Ear
Power of hearing
Actual hearing
Sound
Thought
Mind
Thinking
Thoughts
Object
A life
43
LECTURE TEN
It is for this reason that Aristotle appeared so attractive to the biblically rooted religions of Islam, Judaism, and Christianity. When, in Exodus, Moses
asks God to identify himself, God answers, I AM WHAT I AM. The basic
thought of Aristotles Metaphysics is in keeping with this very answer. For the
fundamental structure of Aristotelian being is exemplified in the fact that each
thing is exactly what it is.
44
Questions
1. What is the sense in which someone who gives a thoroughly biochemical
explanation of life could be said to be offering a theory of the soul?
2. How are the soul and body related according to Aristotle? How does this
relation work with regard to the mind?
3. What are the different levels of potentiality and actuality, and how do they
help explain the soul?
Suggested Reading
Aristotle. The Metaphysics. New ed. Trans. Hugh Lawson-Tancred. New
York: Penguin, 1999.
45
Lecture 11:
Biology and On the Soul:
Life and Consciousness
The Suggested Reading for this lecture are Aristotles De Anima
(translated by R.D. Hicks) and On the Parts of Animals IIV (translated by
James G. Lennox).
Aristotle did extensive work in the biological sciences. He was interested in animal life from the standpoint of natural history, and did much work in classifying
and enumerating features of animal life and in discovering empirical evidence
among those features. But he also placed great emphasis on the explanatory
role of scientific theory. For Aristotle, a natural science like biology did not consist simply of the gathering of empirical evidence; natural history was always to
be coupled with demonstration and explanation, with the activity of theoretical
science. In addition, biology for Aristotle referred back to the more theoretical
and ontological dimensions of the philosophy of life, as evidenced in his treatise
De Anima or On the Soul.
Consider this . . .
1. If you could take a soul and put it in a coffee cup, would the coffee cup
be alive?
2. Why, or why not?
I. Aristotle and Biology
A. Aristotles biological writings present a complex mix of observation and
analysis within the context of a theoretical account of animal life. Above
all, his biological work is rich in its understanding of the relation of
organic structure to biological function.
B. This relation of structure to function is involved in the teleology of
Aristotles biology.
1. Aristotle believed that the complex nature of biological phenomena
can best be explained by showing the fit and join of bodies and
their organs to lives and their practices.
2. He understood functions to be explanatorily prior, which meant
that material structure was not as important an explanatory fact as
formal structure.
C. An example from embryology will make this clear.
LECTURE ELEVEN
animal by a process of formation in which the seed supplies information on how to produce another of its same kind. (This is in essence
what we today think of as the role of DNA.)
II. The Treatise De Anima or On the Soul
A. Aristotles book On the Soul is an abstract, theoretical account of
animal life. In thinking about Aristotles treatment of the soul in this
work, it helps to think back to Platos Phaedo; having a soul means
being an animal.
B. We can understand this fact by imagining the following question: why
does Aristotle begin his discussion of the soul by asking what a soul is
rather than by asking whether or not there is a soul?
1. That may seem wrongheaded; for what if we could explain thoroughly
what it is to be alive based solely on chemical and natural principles
without any reference to the soul?
2. But in such a case, those very principles would constitute the nature
of the soul. For in asking what the nature of the soul is, Aristotle is
asking simply what the distinction is between living and non-living
things; the soul is whatever the principle is that explains living things
being alive.
3. It may help understand this fact to note that a common word in
Greek for being alive means having a soul. Imagine if instead of saying that someone were alive or dead or had just died we said that
they were besouled or unsouled or desouled; it might then be
clear to us that someone asking, What is the soul, is asking, What
is it to be alive?
III. The Structure and Argument of the Treatise On the Soul
A. On the Soul is written in three books:
1. Book 1 considers the theoretical account of soul and life given by
Aristotles predecessors.
2. Book 2 offers a general account of the soul and its faculties in general and a detailed discussion of the nature of perception.
3. Book 3 talks about the nature of soul to human beings and the
essence of thought.
B. Aristotle agreed with his predecessors in their understanding of what
the soul is meant to account for. The characteristic activities that mark
out things as alive are fundamentally two:
1. Self-motion. Things that are alive have self-initiated motion so that
they can act in the world.
2. Perception. Living things exhibit some form of perceptual consciousness or awareness. They are able not merely to act in the world but
to be affected by the world and be aware of that affection.
47
LECTURE ELEVEN
50
Questions
1. In this lecture, it is suggested that the term desouled might be appropriate
for the dead. What precedent would Aristotle use to support such a claim?
2. According to Aristotle, how are the soul and the body related?
3. What is the difference between actuality and potentiality?
Suggested Reading
Aristotle. De Anima. New ed. Trans. R.D. Hicks. New York: Prometheus
Books, 1991.
. On the Parts of Animals IIV. Trans. James G. Lenox. New York:
Oxford University Press, 2002.
51
Lecture 12:
The Nicomachean Ethics:
Ethics and the Good Life
The Suggested Reading for this lecture is Aristotles Nicomachean
Ethics (translated by Roger Crisp).
good, an end that we want to see realized. This end need not be independent of the action itself, or something that the action brings about;
in some cases, cases important for Aristotles argument, the action
itself is the end.
C. Indeed, Aristotle argues, there must be some mode of acting that is
desired for itself and not for the sake of something else that it might
bring about. Otherwise if we imagined that everything we choose is for
the sake of some other thing that we choose, we would be involved in
an infinite regress.
D. Then what is the highest good at which human action aims?
1. Note that in asking this question, Aristotle presupposes that what we
aim at is the highest human good: human welfare and well-being.
2. His ethical theory is thus one that recognizes human well-being as
the primary normative parameter in terms of which we think about
organizing our lives.
3. Aristotle goes on to answer the question, what is the good of human
life? He says that everyone agrees that the ultimate good of human
life is happiness.
III. What Is the Nature of Happiness?
A. Happiness for Aristotle is a mode of well-being and not just a state of
feeling good. The Greek word for happiness, eudaimonia, suggests simply a life that is successful, that has been lived well. As Aristotle says
explicitly, happiness is the same as living well and doing well; happiness is not about feeling good but about leading a life that is good.
1. The etymology of the English word happiness, cognate with words
like perhaps, happen, and happenstance, suggest that still for us
happiness in its true sense signifies the condition of how things go
for you in your life.
2. Happiness really means a life in which things have worked out in the
way we would like them to work out. It is for this reason that Aristotle
sees a life well lived as a life characterized by happiness.
3. To point out, however, that happiness is the highest good of human
life will seem trite if we dont remind ourselves of what it is being contrasted to. To say that happiness is the good of human life is to say
that there is no end outside of human being that our lives are directed toward. Human being is not serving a purpose beyond itself, and
the good of human being therefore doesnt lie in the fulfillment of
such an external purpose; it lies only in doing well.
B. Aristotle says we will be able to give an even clearer answer to what is
the meaning of happiness, understood as the good of human life, if we
attend to the question of the function of human beings.
1. Could it be the case, Aristotle asks, that the various activities of
human life (professions, for example, like being a carpenter or being
a professor) could be said to have functions, and that the various
53
organs of the body could be said to have functions, but that being a
human being itself does not have a function?
2. There must, he argues, be a function of human being in general.
IV. Function
A. Remember (think back to Platos Republic) that function is not the
notion of an instrumental purpose outside of itself; a function is simply
the characteristic activity that a thing engages in. So Aristotle hopes to
articulate the meaning of happiness by attending to the characteristic
activity of what it is to be human.
B. Happiness on this account turns out to be activity of the soul in conformity with virtue, that is, living a characteristic human life in conformity
with the notions of what would make a life of that sort good.
V. Virtue
A. In Book 2 of the Nicomachean Ethics, Aristotle introduces us to the
subject of virtue. Aristotles ethical theory, like that of Plato, is centered
on the notion of virtue.
1. For the Greeks in general, the idea of leading a good life was not
simply about the question is, What should I do, and how should I
act? but equally and perhaps more importantly, What kind of person
do I want to be, what kind of character do I aspire toward? Of course,
the person I want to be is a person who acts well, but character is
nonetheless central.
2. The focus here is on the development of states of character that will
lead to certain actions, and those actions are understood to be virtuous only when they emanate from such states of character. These
states of character are the virtues.
B. Aristotle says that virtues are not natural, in that we are not born with
them, but they are not contrary to nature either.
1. We can think of virtues in terms of second nature; they are characteristic dispositions that are formed by habituation. Character is necessary in the structure of human life, but character itself is always
formed by the modes of action.
2. Virtue is an intermediate notion poised between a natural capacity,
realized in the form of a virtue and realized by the very activities that
the virtue is a dispositional capacity toward.
LECTURE TWELVE
55
LECTURE TWELVE
At the end of the Nicomachean Ethics Aristotle points out that ethical science
is merely a department of a much larger concern he calls political science. The
question of how we train ourselves and our children must always be understood within the context of what it is to live as human beings do, that is, as
political animals, as animals within a social context.
56
Questions
1. How can an action be an end itself?
2. What is the difference between a mode of being and a state of being?
3. Can happiness as it is used in the vernacular be understood by Aristotles
definition of the word?
4. How would an approach to life differ if one were to seek a good life by asking, What kind of person do I want to be?
Suggested Reading
Aristotle. Nicomachean Ethics. Trans. Roger Crisp. Cambridge: Cambridge
University Press, 2000.
57
Lecture 13:
Plato and Aristotle:
The Politics and the Poetics
The Suggested Reading for this lecture are Aristotles Aristotle: The
Politics and the Constitution of Athens (edited by Steven Everson) and
Aristotles Poetics: A Translation and Commentary for Students of
Literature (translated by Leon Golden).
For Aristotle, social and political lifelife in the city or polisis the environment
in which human beings best flourish. The goal (the telos) of the polis is the realization of a good life. Human beings are by nature political; that is, it is our
nature to live in the context of civilization or culture, to live social lives in common with others with whom we are politically connected. The political in a general sense is the extension of family, friendship, and all natural human associations. It is a level of social organization that involves governing and being governed; the Politics can be thought of as an account on the understanding of governance. One of the central institutions of political life, one of the central components of civilized human beings, is the creation of literary art. In this lecture, we
will first briefly consider some of Aristotles views on political life and then discuss his account of the genre of literature called tragedy.
Consider this . . .
1. According to Aristotle, what are the possible forms of government?
2. Is there a linking between politics and a moral life in modern forms of
government and the arts?
I. The Politics
A. The Politics concerns itself with several issues:
1. It gives an account of what the city (or as we would more generally
call it, the state) is, both genetically and formally.
2. It offers a discussion on the nature of citizenshipa citizen being
someone who has power to affect the polis.
3. It describes the various modes of constitution or government.
Forms of government can be classified on the basis of answers to
these two questions:
LECTURE THIRTEEN
a. Who rules?
b. More importantly, since this affects the questions of good and bad
forms of government: is the governing done for the sake of the
governed or for the sake of the governing?
4. In Aristotles view, the best form of government is a constitutional
government in which many govern for the sake of the governed.
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How many
people rule?
For whose
sake?
For the sake of
those who
govern
For the sake
of the
governed
One
person
rules
Several
people
rule
Many
people
rule
Tyranny
Oligarchy
Democracy
Monarchy
Aristocracy
Constitutional
LECTURE THIRTEEN
ii. In this sense, the institutions of theater, tragic poetry, and art in
general are like the institutions of ritual. Ritual, which serves a
function of intensifying and enforcing structures of communal life,
provides as well contexts of sanctuary in which dangerous activities, including such intensifications, can be carried out.
ii. By virtue of being imitative, art is similarly capable of marking off
a sacred space in which we are allowed to experience emotions
safely. This is a place where we can confront terrible possibilities
and the fears that they inspire without the pain that would be
occasioned if we were to experience these fears in our real lives.
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LECTURE THIRTEEN
be seen as a sequel to the Ethics and the Politics in that it continues a vision of
civic life as the source of our capacity to live satisfying and fulfilling lives. In
tragedy, our gaze is directed upon the vulnerability of well being that is presented
in the Ethics and the Politics as brought about by civic life. We are invited in the
Poetics to acknowledge the fears and vulnerabilities of our well-being, to recognize that our happiness is subject to an irrational control of destiny that may at
any point sever the connection between political virtue and well-being. The
Poetics goes further by offering us the hope that by acknowledging these fears
we may be able to cleanse our lives of their corrosive effect. This cleansing is the
catharsis to which Aristotle briefly refers in his account of tragedy. It is for these
reasons that Aristotle believes tragic poetry to represent one of the most significant institutions and powers of political or civic life that we possess.
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Questions
1. How does the complexity of our notion of acting reveal itself in
dramatic art?
2. How does art allow us to go beyond what might be considered good?
3. In what different ways can actions be thought of as ambiguous?
Suggested Reading
Aristotle. Aristotle: The Politics and the Constitution of Athens. 2nd ed. Ed.
Steven Everson. Cambridge: Cambridge University Press, 1996.
. Aristotles Poetics: A Translation and Commentary for Students of
Literature. Trans. Leon Golden. Commentary O.B. Hardison. Tallahassee,
FL: Florida State University Press, 1982.
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Lecture 14:
Plato and Aristotle:
A Final Review and Summation
The Suggested Reading for this lecture is Kenneth J. Dovers Greek
Popular Morality in the Time of Plato and Aristotle.
In this final lecture we end our discussion by summarizing what weve discussed throughout the course.
Consider this . . .
1. Which philosophical contributions by Plato and Aristotle are applicable to
modern life? Why?
2. Can philosophy help an individual overcome fear of the unknown?
I. Virtue
A. For both Plato and Aristotle the notion of virtue is of critical importance in
the formation of our moral lives and in our understanding of what it is to
lead a moral life. Most simply understood, a virtue is a good quality.
B. A moral virtue for Plato and Aristotle is a state of character. Virtue in
their vocabulary refers less to a general state of moral goodness than
to specific features of our character, to specific states of moral character. These states of character are thought of as dispositions, as ready
and developed capacities that individuals have for choosing and acting
properly. Such a capacity can be looked upon as a skill, which means
that an individual with a virtue is skilled at behaving morally in an
appropriate way.
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as the fundamental being of such an entity, is made possible for Plato and
Aristotle by the fact an animal has a soul. The soul, however, is not a
something that we have, a thing that makes us alive; it is simply the principle of our being alive. In Plato, such a principle is called an essential
form and in Aristotle, the formal cause of things that are alive being alive.
For both philosophers the features that characterize human animals are
awareness and the capacity for self-generated activity. These modalities,
by which animals are capable of freely acting in the world, and of being
acted upon without being overtaken by the world, define what it is to be
alive and consequently what it is to have a soul.
B. The care of the soul means attending to these features of ourselves
as rational animals. It thus means being attentive constantly to our
lives as conscious beings and to our lives as thinking, active, rational, and free animals.
IV. Final Thoughts
A. The deepest community in Plato and Aristotle is the vision of philosophy
as the mode for caring for ourselves as thinking, aware, moral agents. It is
often said, and perhaps justly, that Plato seems to court a certain mysteriousness and seems willing to leave unsaid that which he thinks cannot be
said, while Aristotle attempts to explain everything as clearly as he can.
But it would be a mistake on the basis of this fact to categorize Plato as
having an overriding sense of otherworldliness and Aristotle of this
worldliness. We should avoid categorizing these philosophers into mutually exclusive camps.
B. Above all these philosophers share a commitment to reason as critical to
our moral, political, and spiritual lives and to reason as nourishing us in
our innate desire to understand. All human beings, Aristotle remarks at
the opening of the Metaphysics, desire to understand. This coupling of
the striving of desire with the goal of seeing things as they truly are is
what is perhaps most characteristic of the Greek philosophers we have
here discussed. Philosophy is understood by both as one of the fundamental modalities of the desire to understand.
C. Philosophy is devoted to wisdom as a redemptive appropriation of our
self-understanding and our vision of the world, a vision possessed by us
but often forgotten. The pursuit of wisdom and thus the enterprise of philosophy is a project of coming to see ourselves as we are, and of the
world as we conceive it. Philosophy is not about new discovery but about
the recovery of our deepest intuitions and understandings of the world.
LECTURE FOURTEEN
66
Questions
1. Corporations commonly have a corporate philosophy or morality often
codified in a Code of Ethics. How does this approach differ from our
two philosophers approaches to moral philosophy?
2. What is the commonality of the two philosophers in their understanding of
the soul?
3. How can the works of these two philosophers enhance lives of those living
in the twenty-first century?
Suggested Reading
Dover, Kenneth J. Greek Popular Morality in the Time of Plato and Aristotle.
Berkeley: University of California Press, 1974.
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COURSE MATERIALS
Suggested Reading:
Aristotle. Aristotle: Categories and De Interpretatione. Trans. J.L. Ackrill. New York:
Oxford University Press, 1975.
. Aristotles Poetics: A Translation and Commentary for Students of Literature.
Trans. Leon Golden. Commentary O.B. Hardison. Tallahassee, FL: Florida State
University Press, 1982.
. Aristotle: The Politics and the Constitution of Athens. 2nd ed. Ed. Steven
Everson. Cambridge: Cambridge University Press, 1996.
. The Basic Works of Aristotle. Ed. Richard McKeon. New York: Random
House, 2001.
. De Anima. New ed. Trans. R.D. Hicks. New York: Prometheus Books, 1991.
. The Metaphysics. New ed. Trans. Hugh Lawson-Tancred. New York:
Penguin, 1999.
. Nicomachean Ethics. Trans. Roger Crisp. Cambridge: Cambridge University
Press, 2000.
. On the Parts of Animals IIV. Trans. James G. Lenox. New York: Oxford
University Press, 2002.
Dover, Kenneth J. Greek Popular Morality In the Time of Plato and Aristotle. Berkeley:
University of California Press, 1974.
Plato. The Dialogues of Plato, Volume 1: Euthyphro, Apology, Crito, Meno, Gorgias,
Menexenus. Trans. R.E. Allen. New Haven: Yale University Press, 1989
. Phaedo. New ed. Trans. David Gallop. New York: Oxford University Press, 1999.
. Republic. 3rd rev. ed. Trans. C.D.C. Reeve. Indianapolis, IN: Hackett
Publishing Company, 2004
. Symposium. Trans. Christopher Gill. New York: Penguin, 2003.
Sprague, Rosamond Kent, Platos Laches and Charmides. Hackett Publishing Co., 1992.
Xenophon. Conversations of Socrates. New York: Penguin, 1990.
Other Books of Interest:
Adler, Mortimer J. Aristotle for Everybody: Difficult Thought Made Easy. New York:
Simon & Schuster, 1997.
Aquinas, Thomas. Commentary on Aristotles Metaphysics. Beloit, WI: Dumb Ox
Press, 1995.
COURSE MATERIALS
Baron, Jonathan. Thinking and Deciding. 3rd ed. Cambridge: Cambridge University
Press, 2001.
Benardete, Seth, Michael Davis, and Ronna Burger, eds. Argument of the Action:
Essays on Greek Poetry and Philosophy. Chicago: University of Chicago Press, 2000.
Bodeus, Richard. Aristotle and the Theology of the Living Immortals. Albany, NY: State
University of New York Press, 2000.
. The Political Dimensions of Aristotles Ethics. Trans. Jan Edward Garrett.
Albany, NY: State University of New York Press, 1993.
Brickhouse, Thomas C. and Nicholas D. Smith. Platos Socrates. Oxford: Oxford
University Press, Inc., 1996.
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COURSE MATERIALS
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