Western Philosophy (II)
Socratic Philosophy
Perhaps the greatest philosophical personality in history was Socrates, who lived from 469 to 399 bc. Socrates left no written work and is known through the writings of his students, especially those of his most famous pupil, Plato. Socrates maintained a philosophical dialogue with his students until he was condemned to death and took his own life. Unlike the Sophists, Socrates refused to accept payment for his teachings, maintaining that he had no positive knowledge to offer except the awareness of the need for more knowledge. He concluded that, in matters of morality, it is best to seek out genuine knowledge by exposing false pretensions. Ignorance is the only source of evil, he argued, so it is improper to act out of ignorance or to accept moral instruction from those who have not proven their own wisdom. Instead of relying blindly on authority, we should unceasingly question our own beliefs and the beliefs of others in order to seek out genuine wisdom.
Socrates taught that every person has full knowledge of ultimate truth contained within the soul and needs only to be spurred to conscious reflection to become aware of it. In Plato’s dialogue Meno, for example, Socrates guides an untutored slave to the formulation of the Pythagorean theorem, thus demonstrating that such knowledge is innate in the soul, rather than learned from experience. The philosopher’s task, Socrates believed, was to provoke people into thinking for themselves, rather than to teach them anything they did not already know. His contribution to the history of thought was not a systematic doctrine but a method of thinking and a way of life. He stressed the need for analytical examination of the grounds of one’s beliefs, for clear definitions of basic concepts, and for a rational and critical approach to ethical problems.
Platonic Philosophy
Plato, who lived from about 428 to 347 bc, was a more systematic and positive thinker than Socrates, but his writings, particularly the earlier dialogues, can be regarded as a continuation and elaboration of Socratic insights. Like Socrates, Plato regarded ethics as the highest branch of knowledge; he stressed the intellectual basis of virtue, identifying virtue with wisdom. This view led to the so-called Socratic paradox that, as Socrates asserts in the Protagoras, “no man does evil voluntarily.” (Aristotle later noticed that such a conclusion allows no place for moral responsibility.) Plato also explored the fundamental problems of natural science, political theory, metaphysics, theology, and theory of knowledge, and developed ideas that became permanent elements in Western thought.
The basis of Plato’s philosophy is his theory of Ideas, also known as the doctrine of Forms. The theory of Ideas, which is expressed in many of his dialogues, particularly the Republic and the Parmenides, divides existence into two realms, an “intelligible realm” of perfect, eternal, and invisible Ideas, or Forms, and a “sensible realm” of concrete, familiar objects. Trees, stones, human bodies, and other objects that can be known through the senses are for Plato unreal, shadowy, and imperfect copies of the Ideas of tree, stone, and the human body. He was led to this apparently bizarre conclusion by his high standard of knowledge, which required that all genuine objects of knowledge be described without contradiction. Because all objects perceived by the senses undergo change, an assertion made about such objects at one time will not be true at a later time. According to Plato, these objects are therefore not completely real. Thus, beliefs derived from experience of such objects are vague and unreliable, whereas the principles of mathematics and philosophy, discovered by inner meditation on the Ideas, constitute the only knowledge worthy of the name. In the Republic, Plato described humanity as imprisoned in a cave and mistaking shadows on the wall for reality; he regarded the philosopher as the person who penetrates the world outside the cave of ignorance and achieves a vision of the true reality, the realm of Ideas. Plato’s concept of the Absolute Idea of the Good, which is the highest Form and includes all others, has been a main source of pantheistic and mystical religious doctrines in Western culture.
Plato’s theory of Ideas and his rationalistic view of knowledge formed the foundation for his ethical and social idealism. The realm of eternal Ideas provides the standards or ideals according to which all objects and actions should be judged. The philosophical person, who refrains from sensual pleasures and searches instead for knowledge of abstract principles, finds in these ideals the basis for personal behavior and social institutions. Personal virtue consists in a harmonious relation among the three parts of the soul: reason, emotion, and desire. Social justice likewise consists in harmony among the classes of society. The ideal state of a sound mind in a sound body requires that the intellect control the desires and passions, as the ideal state of society requires that the wisest individuals rule the pleasure-seeking masses. Truth, beauty, and justice coincide in the Idea of the Good, according to Plato; therefore, art that expresses moral values is the best art. In his rather conservative social program, Plato supported the censorship of art forms that he believed corrupted the young and promoted social injustice.
Aristotelian Philosophy
Aristotle, who began study at Plato’s Academy at age 17 in 367 bc, was the most illustrious pupil of Plato, and ranks with his teacher among the most profound and influential thinkers of the Western world. After studying for many years at Plato’s Academy, Aristotle became the tutor of Alexander the Great. He later returned to Athens to found the Lyceum, a school that, like Plato’s Academy, remained for centuries one of the great centers of learning in Greece. In his lectures at the Lyceum, Aristotle defined the basic concepts and principles of many of the sciences, such as logic, biology, physics, and psychology. In founding the science of logic, he developed the theory of deductive inference—a process for drawing conclusions from accepted premises by means of logical reasoning. His theory is exemplified by the syllogism (a deductive argument having two premises and a conclusion), and a set of rules for scientific method.
In his metaphysical theory, Aristotle criticized Plato’s theory of Forms. Aristotle argued that forms could not exist by themselves but existed only in particular things, which are composed of both form and matter. He understood substances as matter organized by a particular form. Humans, for example, are composed of flesh and blood arranged to shape arms, legs, and the other parts of the body.
Nature, for Aristotle, is an organic system of things whose forms make it possible to arrange them into classes comprising species and genera. Each species, he believed, has a form, purpose, and mode of development in terms of which it can be defined. The aim of science is to define the essential forms, purposes, and modes of development of all species and to arrange them in their natural order in accordance with their complexities of form, the main levels being the inanimate, the vegetative, the animal, and the rational. The soul, for Aristotle, is the form of the body, and humans, whose rational soul is a higher form than the souls of other terrestrial species, are the highest species of perishable things. The heavenly bodies, composed of an imperishable substance, or ether, and moved eternally in perfect circular motion by God, are still higher in the order of nature. This hierarchical classification of nature was adopted by many Christian, Jewish, and Muslim theologians in the Middle Ages as a view of nature consistent with their religious beliefs.
Aristotle’s political and ethical philosophy similarly developed out of a critical examination of Plato’s principles. The standards of personal and social behavior, according to Aristotle, must be found in the scientific study of the natural tendencies of individuals and societies rather than in a heavenly or abstract realm of pure forms. Less insistent therefore than Plato on a rigorous conformity to absolute principles, Aristotle regarded ethical rules as practical guides to a happy and well-rounded life. His emphasis on happiness, as the active fulfillment of natural capacities, expressed the attitude toward life held by cultivated Greeks of his time. In political theory, Aristotle agreed with Plato that a monarchy ruled by a wise king would be the ideal political structure, but he also recognized that societies differ in their needs and traditions and believed that a limited democracy is usually the best compromise. In his theory of knowledge, Aristotle rejected the Platonic doctrine that knowledge is innate and insisted that it can be acquired only by generalization from experience. He interpreted art as a means of pleasure and intellectual enlightenment rather than an instrument of moral education. His analysis of Greek tragedy has served as a model of literary criticism (see Criticism, Literary).
Hellenistic and Roman philosophy
From the 4th century bc to the rise of Christian philosophy in the 4th century ad, Epicureanism, Stoicism, Skepticism, and Neoplatonism were the main philosophical schools in the Western world. Interest in natural science declined steadily during this period, and these schools concerned themselves mainly with ethics and religion. This was also a period of intense intercultural contact, and Western philosophers were influenced by ideas from Buddhism in India, Zoroastrianism in Persia, and Judaism in Palestine.
Epicureanism
In 306 bc Epicurus founded a philosophical school in Athens. Because his followers met in the garden of his home they became known as philosophers of the garden. Epicurus adopted the atomistic physics of Democritus, but he allowed for an element of chance in the physical world by assuming that the atoms sometimes swerve in unpredictable ways, thus providing a physical basis for a belief in free will. The overall aim of Epicurus’s philosophy was to promote happiness by removing the fear of death. He maintained that natural science is important only if it can be applied in making practical decisions that help humans achieve the maximum amount of pleasure, which he identified with gentle motion and the absence of pain. The teachings of Epicurus are preserved mainly in the philosophical poem De Rerum Natura (On the Nature of Things) written by the Roman poet Lucretius in the 1st century bc. Lucretius contributed greatly to the popularity of Epicureanism in Rome.