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MORRISS HENRY PARTEE
The Cratylus, the earliest study of the origins of language, reveals a crucial
issue in Plato's philosophy.' Many of the problems in his metaphysics,
epistemology, and aesthetics have a basis in his ambiguous response to
language.Mingling the divinewith thehuman and the conventionalwith the
natural, Plato refuses to take a systematicposition towards language.Based
on the theory of Forms, the eristic Cratylus with caution probes the origin,
nature, and use of words.2 Socrates himself recognizes the inaccuraciesof
some of his etymologies and phonetic analyses. His fanciful exaggerations
apparently representa satireof contemporary interpretationsof words.3 But
despite the pervasive irony and the tentativenature of theCratylus,we can be
sure of Plato's contempt for the close study of words.4 Socrates can speak of
1 The
uncertainty of the date for the Cratylus does not have a great importance for the
present purposes. As Paul Shorey states in What Plato Said (Chicago, 1933), "Whether
early or late, it shows Plato already in possession of many of the principles which he
elaborates more fully in the Theaetetus and the Sophist" (p. 260). Gilbert Ryle in Plato's
Progress (Cambridge, 1966) agrees that the Cratylus "has close links with the Theaetetus
and the Sophist, and, being philosophically more primitive than either, itmust be earlier
than the Theaetetus" (p. 273). Ryle then suggests that the Cratylus was at one time intended
to be part of a trilogy with the Theaetetus and the Sophist.Most contemporary scholarship
accepts a fairly late date for the dialogue.
2 J. A. Stewart in Plato's Doctrine of Ideas (Oxford, 1909) links the Cratylus with other
dialogues which discuss the Forms. Only minor differences in expression separate the
theory here from that expressed in such dialogues as the Phaedrus, Euthydemus, Gorgias,
and Theaetetus. "The chronological treatment of theDoctrine of Ideas has, inmy opinion,
diverted attention from what is constant in it to verbal alterations in the statement of it
which aremade to appear as essentialmodifications of itsmethodological character - modi
fications which, if they had existed, would, indeed, have left the Doctrine without any
methodological character at all" (p. 35).
3 J. Tate in 'Plato and Allegorical Interpretation', CQ 23 (1929) points out the use of
etymologies used by the sophist Prodicus and especially by the Heracliteans to explain
poetry. Democritus of Abdera also appears "to have made occasional use of etymology -
that pseudo-science which, assuming that the original form (T6Exruov) of a word represent
ed its truemeaning, furnishedmany fanciful clues to the hidden significance of themyths"
(p. 143).
4 This
dialogue also attacks the sophists' claim to interpret language. Socrates says ironi
cally toHermogenes: "If I had not been poor, Imight have heard the fifty-drachma course
of the great Prodicus, which is a complete education in grammar and language - these are
his own words - and then I should have been at once able to answer your questions about
the correctness of names" (Cratylus 383). His erstwhile allies of Republic X are again his
enemies.
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PLATO'S THEORY OF LANGUAGE 115
dable sophistication for his time. The two other persons of the dialogue,
Cratylus and Hermogenes, propose radically differing errors.10Cratylus
would deny any valuewhatsoever to convention; language takes itsmeaning
through nature.l Hermogenes, on the other hand, would make language
meaningful by custom. But an individualhimself decideswhat to call an ob
ject. Ignoring the social origins of language,Hermogenes feels one's personal
choice is always correct. Socrates takes a much sounder position between
these extremes.He particularly objects toHermogenes' contention that lan
guage is completely arbitrary.But despite his dissatisfactionwith his analysis
of languageas an imitation, he cannot bring himself to endorse social custom
either.
Socrates repeatedly expresseshis skepticismnot only about the end of the
inquiry,but also of theworth of the search.As the Stranger says to Socrates,
"If you continue to be not too particular about mere names, you will be all
the richer inwisdom when you are old" (Statesman 261). Any study of the
language of men provides at best an obscure way to the truth. "If a man had
all the nit-picking knowledge of words that ever was, he would not be at all
the wiser; he would only be able to play with men, tripping them up and
oversetting themwith distinctions of words" (Euthydemus278).All we can do
is seek to discover something about words according to themeasure of our
abilities. Any higher truth about language, like knowledge about the gods,
does not come with any certainty to mere mortals; we can entertain only
human notions of them. "In this present inquiry, let us say to ourselves, be
fore we proceed, that the rigorous method is the one which we or others must
follow; but under the circumstances, as men say, we must do as well as we
can" (Cratylus425).While Socrates, aman himself, cannot fully understand
this higher approach, he need not on this account compromise his standards.
Socrates refuses to ground the origin of basic words inman's uninformed
society. He admits the ridiculousness of his theory that things can be imi
10
Traditionally, scholars have accepted that Hermogenes expresses an Eleatic position,
Cratylus a Heraclitean. But G. S. Kirk in 'The Problem of Cratylus', AJP 72 (1951) pro
poses that Cratylus is not a convinced Heraclitean. Since Plato fails to condemn Cratylus
as a total believer in flux, Aristotle is probably mistaken in his treatment of Cratylus as
a Heraclitean and nothing else. Basing his interpretation heavily on Cratylus 440, Kirk
states that Socrates introduces the concept of flux before Cratylus does; Cratylus mistaken
ly accepts the idea to support his thesis of the natural validity of names. For a discussion
of the basic similarity in the apparently contradictory positions of Hermogenes and
Cratylus, see Paul Friedlander, Plato II: The Dialogues, First Period (London, 1964),
p. 198 and A. E. Taylor, Plato: TheMan andHis Work (London, 1949), pp. 85-6.
11The position of Cratylus is far too simple and mechanical. Friedlander inPlato II states
that "Kratylos, as we know, is a Herakleitean; but for him the secret harmony between
words and things, which the great Herakleitos himself felt intuitively, has become a purely
rational exercise by which themind tries to gain easy access to the nature of things" (p.
197).
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116 MORRISS
HENRYPARTEE
tated by letters and syllables, but he can think of no better principle. Thus,
like painting (and by Plato's analogy, poetry), language is a physical imita
tion of physical objects. One could - like the tragicpoets - appeal to divine
authority for the truth of the earliest names, or one could assert that these
firstwords come from some ancient barbarous people (Cratylus425). But to
reason that antiquity has cast a veil over the source simply denies the possi
bility of any serious inquiry.
Current usage gives no clue to the all-importantpristinemeaning of words.
Awareness of an entire languagewould not lead directly to knowledge, for
languageas presently used has various degrees of purity.One must know the
meaning and relevance of original words; any ignorance of the primitive
names involves a corresponding ignoranceof words derived from them.But
knowledge of language resemblesknowledge of any other physical imitation.
The observermust dispassionately seek the relationshipof the particular rep
resentation to the general reality.The application of words to things differs
little from any other practical skill; the creation or the use of a name re
quires aman's conscious participation.
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PLATO'S THEORY OF LANGUAGE 117
13 Effective speeches often flow from themind without any intervening faculty for verbal
composition. Socrates knows that he has heard a better speech than that of Lysias,
"because I perceive thatmy bosom is full, and that I could make another speech as good as
that of Lysias, and different.Now I am certain that this is not an invention of my own, who
am well aware that I know nothing, and therefore I can only infer that I have been filled
through the ears like a pitcher from thewaters of another, though I have actually forgotten
in my stupidity who was my informant" (Phaedrus 235). This metaphor agrees with
Plato's more direct statement in such dialogues as the Sophist and theTheaetetus.
14 In particular, poetry, a loose combination of song, meter, and discourse, always has an
unfortunate public dimension for Plato: "Suppose that we strip all poetry of song and
rhythm and meter, there will remain speech. And this speech is addressed to a crowd of
people. Then poetry is a sort of rhetoric; the poets in the theaters are rhetoricians"
(Gorgias 502). Addressing their rhetoric impartially to a crowd of men, women, and
children, freemen and slaves, these entertainers seek to give pleasure rather than to im
prove man.
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118 MORRISS HENRY PARTEE
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PLATO'S THEORY OF LANGUAGE 119
making a picture, the namermust firstunderstand both his material and his
subject.The analysis of language, like the study of music, proceeds from a
process of generalization.We begin with basic sounds (arotXeTa);first sepa
rating and classifying thevowels, then the consonants,mutes, and semivowels.
"And when we havemade these divisions properly, we shall give the names
to the appropriate things and see whether, like the basic sounds, there are
any classes towhich theymay be all referred;and hencewe shall see theirna
ture,and see, too,whether theyhave in themclasses as thereare in the sounds"
(Cratylus424). This studywill suggest how to apply them to what they re
semble- whether one letter isused to denote one thing, or whether there is to
be an admixtureof several.Thus, either single ormultiple sounds can express
objects.Out of the combination of sounds come syllableswhich in turnmake
up nouns and verbs.17And finally from the combinations of nouns and verbs,
one arrives at language, "large and fair andwhole" (Cratylus425). In learn
ing, one works toward thismighty synthesis.'8But once theman has come to
this knowledge, no further arrangement can improve language. Only the
painter's understanding of the smallest elements of color and shape enables
him tomake a figure.Every sound in aword, theword itself, and all possible
combinations express or should express an essence.Thus no skillful arrange
ment of words is ultimately superior to another; fidelity to natural processes
alone determines the value of speaking (Cratylus 387).
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120 MORRISS HENRY PARTEE
their nature.Names are the tools of the teacher.When the teacheruses the
name, he uses thework of that nebulous figure, the legislator.Only the skill
ful can have any success at the task: "Not everyman is able to give a name,
but only amaker of names; and this is the legislator,who of all skilled arti
sans in theworld is the rarest" (Cratylus388-9). This maker deserves the res
pect accorded to the reveredmen of the past: "As the ancientsmay be ob
served to have givenmany nameswhich are according to nature and deserving
of praise, so there is an excellent one which they have given to the dances of
men who in their times of prosperity aremoderate in their pleasures - the
giver of names, whoever he was, assigned to them a very true, and poetical,
and rational name" (Laws VII 816). Every present individual has the power
to apply names to particular things, but he can add nothing of value to the
further application or development of language.
The product of theword-maker (voloOeTig,,6vogaToupy6o), like those of
all artisans, isat one remove from reality.The worth of theseartifactsdepends
on their conformity to the eternal Forms. The good craftsman thinks about
the purposes of his handiwork, not about his personal reaction to his mate
rials. The humanity of the word-maker is either irrelevant or destructive.
"When aman has discovered the instrumentnaturally adapted to eachwork,
hemust express this natural form, and not otherswhich he fancies in thema
terial,whatever itmay be" (Cratylus 389).All names should closely corre
spond with the ideal of that name. The legislator should not only possess
knowledge of the prototype, but be able to embody the truenatural name of
each thing in sounds and syllables.To be aworth-while namer, hemust work
with the Form of that name always before him. By relegating the rawmate
rials of language to the physical world, Plato can maintain that different
legislatorsneed not use the same syllables.By analogy, althoughmaking the
same instrument for the same purposes, various smiths do not have to use the
same iron. "The form must be the same, but the material may vary, and still
the instrumentmay be equally good of whatever ironmade, whether inHellas
or in foreign country; - there is no difference" (Cratylus 390).Minor differ
ences in sounds and syllables count for little; the languagesof different coun
tries point to a common truth. Since Plato refuses to confine knowledge to its
verbal embodiment, he is not committed to defend the supremacyof his own
language. Probably for Plato, all existing languages are about equally re
moved from the ultimate reality.
Plato makes a sharp distinction between maker and user of words. Being
bound by directly serving the user, theword-maker has little freedomof crea
tion.21 In keeping with his theory of division of labor, Plato proposes the
21His
product passes from him to the user of language. Plato has argued a similar division
of producer and user in his analogy of flute playing.
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PLATO'S THEORY OF LANGUAGE 121
With the passage of time, society has introduced corruption into language.
More certainty comes from seeking truthdirectly, of course, but etymological
studiesmay penetrate the cloud of ignorance.22Socrates can display a great
familaritywith traditional lore to support his conjectures about etymology.
Homer often cites different names used by gods and by men, thus implying
differing degrees of correctness.Wise men or the gods aremore likely to give
22A.
Nehring in 'Plato and theTheory of Language', Traditio 3 (1945), 13-48 distinguish
es between the epistemological and the linguistic interests of Plato. A pioneering linguist,
Plato has a serious purpose in his etymologies (p. 16). Nehring contends that Plato's dis
cussion of sound symbolism has been supported by themodem studies of Humboldt and
Jespersen (pp. 18-9).
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122 MORRISS HENRY PARTEE
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PLATO'S THEORY OF LANGUAGE 123
gest an approach rather than a conclusion. Plato would not lock the door to
any house where knowledge might reside.
Because society seldom looks to natural fitness, names given to ordinary
men may not correspondwith a truth.Socrates has begunwith proper names
engraved in tradition. Since convention or arbitrarydecision may have ob
scured correctmeanings in such names, we cannot achievemuch certainty
here. "Therewill be more chance of finding correctness in the names of im
mutable essences - there ought to have been more care taken about them
when theywere named, and perhaps theremay have been somemore than
human power at work occasionally in giving them names" (Cratylus 397).
Sincemankind has less to do with theunchanging, therehas been lesshuman
distortion of thewords. Just as poetic enthusiasmoriginates beyondman, the
source of words might possibly be superhuman.But as usual, the gods and
their actions are not readily susceptible to rational examination. So tradition
rather than empirical observation must provide a clue to the meaning of
words describing lofty beings such as gods and heavenly bodies, heroes and
daemons.
The first name-giversmay have had some sort of special knowledge. Pos
sibly theymight have beenworthy of the name 'philosophers'.Nevertheless,
even these original makers can be mistaken (Cratylus 436).Whatever truth
may reside inwords originally,we have no clear principles for present inves
tigation. Certain words "may be variously interpreted; and yet more vari
ously if a little permutation is allowed" (Cratylus 400). Certainly, violent
interpretation should be avoided (Cratylus 410). Any original confusion
about words may extend into the present; human ignorance is persistent
(Cratylus411):
The primeval givers of names were undoubtedly likemany of our modem thinkers,who in
their search after the nature of things, are always getting dizzy from constantly going round
and round, and then they imagine that theworld is going round and round and moving in
all directions, and this appearance, which arises out of their own internal condition, they
suppose to be a reality of nature; they think that there is nothing stable or permanent, but
only flux and motion, and that theworld is always full of every sort of motion and change.
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124 MORRISS HENRY PARTEE
Clearly, then, Plato sets almost impossibly high standards on the study of
words. Derived words mingle with the primary, and no one can seemuch
correspondence between word and physical nature.Human words are tools
to attain truth.As such,words must not be bandied about: "If a person does
not attend to themeaning of terms as they are commonly used in argument,
hemay become involved ingreatparadoxes" (Theaetetus 165).A specialbeauty
for languageof course cannot be accepted, but a word's truth in expressing
nature can point to a general beauty. Cratylus 385 has argued for a truth or
falsity inwords on the basis that a trueproposition cannot have false parts.
Naming must accordwith reality just as actions are done "according to their
proper nature, and not according to our opinion of them" (Cratylus 387).
While a word can theoretically express a nonphysical as well as a physical
reality, only the dialectician is likely to see these relationships.
But Plato does recognize the human dependence on language.While ab
solute standards should precede the rational study of language,practicality
determines human usage. Whatever its standing as an imitation of nature, a
name is an invaluable human instrumentof teaching and of distinguishing
one object from another. Plato recognizes three legitimateauthorities in this
realm: the dialectician, the name-giver, and the teacher. First in point of
time, the legislator of words creates the name; he is the rarestof all skilled
artisans. But since he makes a name according to its natural form, the legis
lator is bound by nature.The second authority, the dialectician, actually has
a knowledge superior to that of the name-giver. Whereas the legislator can
only imitate what he sees in nature, the dialectician knows how to use the words
to ask and answer questions. The greater knowledge of the dialectician enables
him both to apply words effectively and to correct deficiencies in theword
artisan's creation. The dialectician alone can judge the effects of these created
words. But as the Theaetetus 167-8 states, a serious dialectician will never ar
gue from the customary use of names and words, unlike the vulgar who per
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PLATO'S THEORY OF LANGUAGE 125
vert these terms in various way to the infinite perplexity of one another.
Third, later in time and farmore insignificant, the teacherof words simply
tells how to use a particularword well. In giving a name, the instructoruses
the work of the namer. While Plato states that a teacher can be effective in
manipulating words, he makes little else of this figure.Perhaps his silence
derives from his contempt throughout for men or institutions that claim
unmerited authority.
Whereas Plato sees language as a changing product of man, Cratylus
would make language a reality independent of the human thinker.Words
apply to the object or they do not apply in anyway; all words for Cratylus
have been rightly imposed.Cratylus thus denies the existence of falsehood.A
personwho speaks nonsense "would be putting himself inmotion to no pur
pose; a falseword would be an unmeaning sound like the noise of hammer
ing at a brazen pot" (Cratylus 430). Language always expresses truth and
meaning; soundswithout sense are simply not words.
To the contrary,Plato feels that languagemay reflecttruthwith varyingde
grees of accuracy.The familiar analogy of vision to languageemphasizes the
physical basis of words. Both Socrates and Cratylus admit that a name differs
fromwhat is named, the name being an imitationof the thing. Socrates asks
whether "pictures are also imitations of things, but in another way?"
(Cratylus430). Both forms- words and pictures - apply equally towhat they
imitate; only themedium differs.A picture brings before theman his visual
likeness just as the name brings "to his sense of hearing the imitation of
himself" (Cratylus431). Truth or falsity of a word does not depend on lin
guistic context, but on theword's fidelity to physical nature.
Even though a perfect image is impossible- and perhaps undesirable- lan
guage should conform asmuch as possible to the object.Whereas thewritten
word or thememorized poetic word has a dangerous authority, themind can
judgemost language for its appropriateness.Properly used by men, words
have a dynamic rather than a static relationship to nature. If primitive or
first nouns represent things,we should assimilate the verbal representations
to the objects. The untenable alternative - as held by Hermogenes - would
make words simply the conventions of an ignorant society. If words have
meaning through arbitraryhuman agreements, languagewill have no direct
bearing on anything beyond human knowledge.
Plato suggests thatman's limited knowledge does not prevent his using
words effectively.He must maintain a balance between the immediateand the
ultimate: "The free use of words and phrases, rather thanminute precision,
isgenerally characteristicof a liberaleducation, and the opposite ispedantic;
but sometimes precision is necessary" (Theaetetus 184).Rather thanmanip
ulating chance signs, one can seek a representationby likeness."If the name
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126 MORRISS HENRY PARTEE
is to be like the thing, the lettersout of which the firstnames are composed
must also be like things.Returning to the image of the picture, Iwould ask,
how could any one ever compose a picturewhich would be like anything at
all, if therewere not pigments in naturewhich resembled the things imitated,
and out of which the picture is composed" (Cratylus434). The original ele
ments which compose a word, the sounds, have some degree of resemblance
to the objects of which the names are the imitation.This correspondencewith
nature enables names to resemble things actually existing.But the identifica
tion need not be total to be useful.
The method of dialectic alone takes this direction, destroying assumptions and travelling
up the the first principle of all, so as tomake sure of confirmation there.When the eye of
the soul is really sunk in a barbarous slough, thismethod gently draws it forth and guides
itupwards, assisted in thiswork of conversion by the arts we have described. From force of
habit we have several times spoken of these as kinds of knowledge; but they need some
other name implying something less clear than knowledge, thought not so dim as opinion.
'Thinking,' I believe, was the termwe fixed on earlier; but in considering matters of such
high importancewe shall not dispute about a name.
Glaucon agrees that any name which clearly expresses the working of the mind
is acceptable. This action of the intellect,unhindered by partial truthsor the
senses, has no need to dwell on verbal subtleties.
Just as Plato has refused to allow an inter-reacting of sentences to establish
a context for a poetic utterance, he denies any sentence indiscourse the ability
tomake a unified assertion.Taking a very questionable position, Plato argues
that truth or falsity apply to a more minute level than the sentence as well as
the sentence itself. And meaning lies neither in the object nor in language. In
stead, the application of aword towhat it purportedly representsdetermines
truth or falsity. Using an argument also found in the Theaetetus 193-4,
Socrates states, "If I can assign names as well as pictures to objects, the right
assignment of them we may call truth, and the wrong assignment of them
falsehood. Now if there be such a wrong assignment of names, there may also
be a wrong or inappropriate assignment of verbs; and if of names and verbs
then of the sentences, which are made up of them" (Cratylus 431). Truth
cannot contain any element of falsehood. The noun is the first and most ob
vious element of consideration; other words have the same relation to na
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PLATO'S THEORY OF LANGUAGE 127
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128 MORRISS HENRY PARTEE
and mind, such as you have, and in a word copies all your qualities, and
places them by you in another form; would you say that this was Cratylus
and the imageof Cratylus, or that therewere twoCratyluses?" (Cratylus432).
He concludes that therewould be two of him. Socrates implies that the real
Cratylus consists of the exact physical and intellectualman as he is; there isno
Form which thisparticularCratylus embodies.Here again isPlato's dilemma:
the imitation of this man must either be exact - and therefore not an image -
or vary in someway from the reality and thus be imperfect.As an image, lan
guage must necessarily diverge from reality. The names of thingswould be
ridiculous if theywere exactly identical to the things.Then word and object
would be doubles, and no onewould be able to determinewhich was thename
and which was the reality.
The enlightenedman will take a casual attitude toward any particular use
of words. Socrateswould ultimately judge language in termsof absolute cor
rectness,but languageas commonly used need not have itspristine relevance
to truth. We should allow people to use language in their own way, and not
quarrelwith them aboutwords. Instead,we should be thankful forwhatever
truth is present (Euthydemus285). Cratylusmust "have the courage to admit
that one name may be correctly and another incorrectlygiven; and do not
insist that the name shall be exactly the same with the thing; but allow the
occasional substitution of a wrong letter, and if of a letter also of a noun in a
sentence, also of a sentence inappropriate to thematter, and acknowledge
that the thing may be named, and described, so long as the general character
of the thingwhich you are describing is retained" (Cratylus432). Language
has to give only a rough approximation to the physical reality.Despite his
stature as awriter of prose, Plato expresses a complete disinterest in stylistic
details. If letters and words need not be respected, the finermetrical points
will have no merit at all.
Despite the imperfection and variability of specificwords, language can
convey at leastpartial truths.Even a loose approximation of truthwill suffice
formany situations.Language neither expresses reality itself nor varies in a
completely arbitraryfashion: "When the general character ispreserved, even
if some of theproper lettersarewanting, still the thing is signified- well, if all
the letters are given; not well, when only a few of them are given.... Other
wise, you must find out some new notion of correctness of names, and no
longer maintain that a name is the expression of a thing in letters or syllables;
for if you say both, you will be inconsistentwith yourself" (Cratylus433).
Language state does not accurately describe an object; in all
in its present
secondary words only "the general character" need be preserved. Letters
themselves contribute a discrete part to sketching in the object. A poor choice
of letters can still result in an intelligible concept, "but there will be likewise
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PLATO'S THEORY OF LANGUAGE 129
an improper part which spoils the beauty and formation of the word"
(Cratylus433).
But Socrates recognizes that at times, convention and custom provide the
only explanation for the communication of sense.When a man makes a
sound which he understands, another can somehow grasp his meaning. A
fairly accurate indicationof intent can come despite the use of soundsunlike
what they represent.When this happens, one has made a convention with
himself, and the correctnessof a name comes from the convention (Cratylus
435). Through this individual sanction, letterswhich are unlike their referent
may indicatemeaning as well as can thosewhich are like. There is no real
difference between established custom and more or less arbitrary conven
tion in their contribution to the significationof words.
The previously cited example of number proves that custom and conven
tion play an essential role in some areas of human communication. Names
could never fit every individualfigure in the infinityof possible numbers.Con
vention and agreement have almost sole authority here. But although words
should as far as possible resemble things, Socrates admits, "I fear that this
dragging in of resemblance,asHermogenes says, is a shabby thing,which has
to be supplementedby themechanical aid of conventionwith a view to cor
rectness; for I believe that ifwe should always, or almost always, use likeness,
which are perfectly appropriate, thiswould be themost perfect state of lan
guage; as the opposite is themost imperfect" (Cratylus435).While conven
tion contributes to the indication of thought, the applicability of word to
thing remains the best criterion of judgement.Unfortunately, Plato does not
discuss the extent and manner one can apply the mechanical aid of
convention.
6. THE DANGERS OF LANGUAGE
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130 MORRISS HENRY PARTEE
giver firstmust understand nature in general. Only then can he work with
thematerials of his craft. The creation of names does not perpetuate itself;
onemust continuously investigate the correspondenceof word to object. The
acquisition of knowledgemay come about in either personal discovery or in
instruction from without. Discovery, being related to recollection, could be
trustedmore than the acceptanceof authority. If knowledge could come from
names alone the origin of knowledge becomes problematical.The application
of names to objects comes at a specifictime ratherthandeveloping gradually.
The wordgiver comes upon eternal knowledge at a particular moment in
time; from this encounter comes the names.
Because men instead of gods made language, confusion is inherent in its
use. If the giver of names were an inspired being or a god, he would not have
contradictedhimself.As Laws IV 719 suggests, the complexity of human lan
guage implies contradiction and uncertainty. Two separatewords or senten
ces cannot point to a common truth, for truth lies behind, not between, asser
tions. Only knowledge itself can give certainty amidst the conflicting claims
of language. "If this is a battle of names, some of them asserting that they
are like the truth, other contending that they are, how or by what criterion
are we to decide between them? For there are no other names to which appeal
can be made, but obviously recourse must be had to another standard which,
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PLATO'S THEORY OF LANGUAGE 131
without employing names, will make clearwhich of the two are right; and
thismust be a standard which shows the truth of things" (Cratylus 438).
The standard cannot reside in language itself. The natural and correct
(eiK6g r Kcai8tKat6TaTov) way to know things is through their relationships
and by themselves;words are too loosely attached to things to be trustworthy.
Even names rightly given are only intermediariesbetween man and the
truth.The study of the underlying reality of these images profits less in all
areas than an examination of the truth itself.The dialectical skill of the in
telligentman requiresknowledge of minute details of human existence.The
endeavor of the dialectic is (Sophist 227):
to know what is and is not kindred in all arts, with a view to the acquisition of intelli
gence; and having this in view, she honors them all alike, and when shemakes comparisons,
she counts one of them not a whit more ridiculous than another; nor does she esteem him
who adduces as his example of hunting, the general's art, at allmore decorous than another
who cites that of the vermin-destroyer, but only as the greater pretender of the two.And as
to your question concerning the name which was to comprehend all these arts of purifica
tion, whether of animate or inanimate bodies, the art of dialectic is in no way particular
about fine words, if she may be only allowed to have a general name for all other puri
fications, bring them up together and separating them off from the purification of the
soul or intellect. For this is the purification at which shewants to arrive and thiswe should
understand to be her aim.
Only the soul deserves special attention. The wise man lookswithout distinc
tion at all arts;words tend tomake human a divine quest.As in theRepublic
X, man has no faculty to reject corrupting impressionsbefore they sink into
the soul. The intellect is infinitelyresponsive to all physical influences; com
plete acquisition of thingsof the senses can only impede the proper action of
the soul.
One can learnmore about the accuracy of the verbal reproduction by
looking directly at truth.But Plato cannot state amethod for this direct ap
proach: "How real existence is to be studied or discovered is, I suspect, be
yond you and me. But we may admit so much, that the knowledge of things
is not to be derived from names. No, theymust be studied and investigated
in themselves" (Cratylus 439). Since names are derived from things, one
should go back to the sources.An immediategrasp of these realities should
not be hindered by the screen of words, which may or may not be reliable.
With the ambiguity naturally present in language,Plato will not accept the
partial truth inherent in this human tool.
Not only has the human origin tainted words, but the whole fabric of lan
guage may be dangerously corrupt. Socrates' analysis of verbal sounds has
indicatedmore change than stability inmany words. Since knowledgemust be
fixed to exist at all, words grounded in motion have no substance in truth.
But falsewords canmasquerade as truth along with the correct. The fault
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132 MORRISS HENRY PARTEE
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