Category Archives: Plato

Dawn (Iliad Book XXIV)

The games of Book XXIII of the Iliad have not been enough to let Achilles sleep. He tosses and turns,

yearning for the manhood and valorous might of Patroclus, thinking on all he had wrought with him and all the woes he had borne, passing through wars of men and the grievous waves. (lines 6–9)

It occurs to me to ask: Is that what we call a description? It is a “setting down in words”; however, if it is a “verbal portrait,” this only goes to show what a remarkable power we have, to know what somebody is thinking by how he looks.

Small white flowers among leaves and vines
Atatürk Kent Ormanı
Tarabya, Sarıyer, İstanbul
May 11, 2023

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Grief (Iliad Book XXII)

The fascinating moments in the Iliad are when somebody has to make a decision.

  • Achilles is a killing machine in Books XX and XXI; but back in Book I, enraged by his commanding officer, Achilles could nonetheless decide not to slay him.
  • At the end of Book XXI, Agenor was tempted to hide from Achilles, somewhere away from the walls of Troy; instead he served as a decoy to draw Achilles away from the city gates.
  • Now, in Book XXII, the other Trojans are running in through those gates like fawns. Hector is having trouble deciding whether to join them.

Wall assembled haphazardly of rubble, dressed stone, brick, and tile; weeds grow out here and there
Wednesday morning, April 12, 2023
Akarsu Sokağı (“Runningwater Street”)
Tarabya, Sarıyer, Istanbul

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Mind (Iliad Book XVII)

At the end of Book XVI of the Iliad, Hector

  • pulled his spear from the body of Patroclus,
  • took off in pursuit of Automedon, his victim’s charioteer, who was being drawn by Achilles’s immortal horses.

Around the mossy trunk of a plane tree, four chickens—two white, one brown, one black—scratch in the little dirt that has been left uncovered by the setts that pave a road through a settlement
Postacı Halil Sokağı (Street of Halil the Postman)
Tarabya (Θεραπειά), Sarıyer, Istanbul
Thursday morning, March 2, 2023

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Femininity (Iliad Book XIV)

An editor of the Iliad might remove Book XIII, as I said last time; however, the book has

  • its own intrinsic interest, in its portrait of the two brothers, Hector and Paris;
  • a function in Homer’s main story, by showing that Achilles’s labor strike can fail.

The strike can fail through the prowess of scabs. Poseidon encourages crossing the picket line. In Book XIV,

  • Agamemnon worries that not enough men are crossing the line;
  • Hera uses her feminine wiles against the virility of her husband;
  • her brother can now pursue strike-breaking more openly.

A crow behind him, a helmeted man sits on motorcycle contemplating his mobile while the Bosphorus, and Asia beyond, is to his left At the edge of the Bosphorus, a woman squats to photograph a gull with her mobile

Yeniköy (Νεοχώριον), Sarıyer, Istanbul
Tuesday afternoon, February 21, 2023

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On Homer’s Iliad Book I

In Book I of the Iliad, Achilles restrains an impulse to run a sword through Agamemnon.

That may be the greatest act in the whole epic. I say so, having recently completed a reading of Njal’s Saga, which features a lot of impulsive killing. Now I am embarking on the Iliad again, a book at a time. Here I take up Book I, some comparisons with the saga, and some connections with Plato, Augustine, and Collingwood.

I wrote here about Homer’s epic, book by book, between April, 2017, and September, 2019. I was reading Chapman’s Elizabethan translation. In my account of Book I from then, there are details that do not otherwise stand out to me now, when

  • I am reading mainly Murray’s translation in the Loeb Classical Library, and
  • comparisons with Njal’s Saga are in mind.

Bench on concrete wharf, looking out across a bay to the hills beyond; coast guard vessel in view
Sarıyer, Istanbul (European side)
Loeb Iliad, volume I
November 25, 2022

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The Ideal

The noun “idea” came to English in the sixteenth century, via Latin, from Plato’s ἰδέα: so the dictionaries tell me. An older version, “idee,” came from the French idée. The adjective “ideal” came via the French idéal from the Latin ideālis, but this seems to have been a native coinage, derived from no Greek term. Leo Strauss corroborates this in a passage that I quoted in “Nature”: “ ‘ideal’ is not a Platonic term.” Nonetheless, in translations of the Republic that are still in print, Benjamin Jowett and Paul Shorey use the word “ideal.” This may blur the distinction between two activities:

  • Making something, such as a meal or a bookshelf, according to a recipe or plan.
  • Creating something brand-new.

I looked at the first creation myth of Genesis in my previous post, whose title quoted the Bible on God’s judgment of what he had created: “It Was Good.” The goodness of the world, I suggested, did not lie in its fitting a plan, since a plan would have had to be spoken into existence, and this is just how the world itself came to be.

I don’t know about God, but if we have a basis for calling something good, we might call this basis an ideal. However, I also don’t know whether this is what Plato actually has in mind when his translators use the term “ideal.”

Bookshelves on one wall, window on another
Hacıosman, Tarabya, Sarıyer, İstanbul
November 12, 2022

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Creativity

Index to this series

In the Platonic dialogues, Socrates frequently mentions τέχνη (technê), which is art in the archaic sense: skill or craft. The concern of this post is how one develops a skill, and what it means to have one in the first place.

Books quoted or mentioned in the text, by Midgley, Weil, Thoreau, Tolstoy, Byrne, Wittgenstein, Arendt, and Alexander

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Plato and Christianity

Index to this series

This post uses work of Hannah Arendt, Augustine, R. G. Collingwood, Tom Holland, Somerset Maugham, and Ved Mehta.

Elevated highway, way above city streets

Ortaköy, December 27, 2021

In the first post of this series, I gave some reasons to read the Republic, and one of them was the problem of how our political leaders were not always the best. Plato had not solved that problem, since we still had it; but that meant nobody else had solved it either. Plato had at least taught us that people with great worldly power could nonetheless be more miserable than their subjects. In the Republic, Plato has Socrates teach that lesson

  • to Thrasymachus, in the latter part of Book I;
  • to Glaucon, who concludes at the end of Book IV that if having an unhealthy body is bad, having a vicious soul is worse;
  • in Book IX, with the account of the tyrant;
  • with the Myth of Er in Book X.

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On Reading Plato’s Republic

Index to this series

In adolescence, when I started visiting art museums in Washington for my own pleasure, I would visit also the museum shops, hoping to be able to take home a souvenir. Eventually, my own memories were enough to take home.

That is what I remember observing about myself, perhaps around the time when my body stopped growing taller. That time may be used to demarcate adulthood, although in kindergarten, it had made no sense to me that our bodies could ever stop growing.

Cycad with seeds
Cycads outside Selenium Twins
in the valley above Ihlamur Kasırları
on the way to Beşiktaş
December 27, 2021

I have not been to a museum since the advent of Covid-19, but I often want a souvenir when I am reading now. The souvenir may be in the form of pencil marks in a book, or pen marks in a magazine, or various interventions in an electronic file. To be able to make such interventions, I save webpages, usually with a browser’s print function or with Print Friendly.

I may also respond to what I read by writing blog posts. This is why I now have eighteen of those on Plato’s Republic: one for each of the fourteen parts in which the dialogue was divided for an online discussion, and four more for when I had an abundance of ideas.

Where has all of that left me?

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On Plato’s Republic, 14

Index to this series

In the tenth and final book of Plato’s Republic (Stephanus 595–621), with the help of Glaucon, Socrates does three things:

  1. Confirm and strengthen the ban on imitative poetry carried out in Book III.
  2. Prove the immortality of the soul.
  3. Tell the Myth of Er about how best to make use of that immortality.


Bernard Picart
Glaucus Turned into a Sea-God, 1731
“Just as those who catch sight of the sea Glaucus would no longer easily see his original nature because some of the old parts of his body have been broken off and the others have been ground down and thoroughly maimed by the waves at the same time as other things have grown on him – shells, seaweed, and rocks – so that he resembles any beast rather than what he was by nature, so, too, we see the soul in such a condition because of countless evils” – Republic 611d

Here is a finer analysis, as part of a general table of contents for this post.

  • Prologue
    • A Translation Issue. How you translate Book X depends on whether you believe Socrates has a theory that all art is imitation. I have gathered sixteen translations of a diagnostic passage that Collingwood highlights in The Principles of Art (1938).
    • Imitation Elsewhere – that is, in Books II, III, V, and VI, as well as in the Phaedrus.
  • Book X
    • Imitation
      • What It Is. It is at a third remove from reality.
      • Homer and the Tragic Poets – did you ever hear that they had
        • given a city its constitution,
        • led a successsful military campaign,
        • invented something useful,
        • been revered as private teachers, as Pythagoras was and sophists want to be?
      • The Three Arts involving a thing:
        1. Using it.
        2. Making it.
        3. Imitating it.
      • Parts of the Soul – the best part is the calculating part, which can avoid the confusions that imitations subject the worse parts to.
      • Imitation Is of the Worse – our worse aspects, not the good and decent ones.
      • Imitation Makes Us Worse by bringing out shameful feelings for others that we suppress for ourselves.
      • Philosophy and Poetry – they have an old quarrel, but philosophy is willing to listen to an argument on behalf of poetry.
    • Immortality – the soul must have this, because only its specific evils could kill it, and these are the opposites – injustice, license, cowardice, and ignorance – of the virtues identified in Book IV. They do not in fact kill the soul, at least not directly.
    • Myth of Er – a Pamphylian, son of Armenius, he died in battle, but rose again on the twelfth day, having learned that, unless condemned to hell, we are going to choose our next life, after a spell in heaven or purgatory, depending on how we have lived our current life; thus we had better be ready to choose wisely.

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