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diff --git a/plato_time.otx b/plato_time.otx index a758534..e6cb6a8 100644 --- a/plato_time.otx +++ b/plato_time.otx @@ -1,3 +1,4 @@ +\input plato_time_notes.otx \chap PLATO'S IMAGE OF TIME (AN ESSAY IN PHILOSOPHICAL SOCIOLOGY) \null\vfill @@ -128,14 +129,14 @@ theory. The contemporary student of Plato has been delighted with the extensive commentary which has been flowing from -the pen of Gauss\pnote{8} in his six volume \bt{Handkommentar}, and it +the pen of Gauss\pnote{8} in his six volume \booktitle{Handkommentar}, and it might be mentioned that in the final volume Gauss devotes considerable attention to Plato's \ul{Timaeus} and the social function of Piato's theory of time in the cosmology which this dialogue develops. In a similar vein, although of slightly less recent -vintage, one notices in Bertrand Russell's \bt{Mysticism and +vintage, one notices in Bertrand Russell's \booktitle{Mysticism and Logic}\pnote{9} an extended discussion of the relation between a conception of time and the sort of insight which he describes as "mystical." There the reader confronts the @@ -148,7 +149,7 @@ doctrines we must reconstruct from the fragments of his works bequeathed to us through the ages. There is the now familiar quotation from Whitehead's -\bt{Process and Reality} to the effect that an analysis of +\booktitle{Process and Reality} to the effect that an analysis of Plato's thought is rar from an antiquarian interest; it reads in full, "The safest general characterization of the European philosophical tradition is that 1t consists @@ -512,7 +513,7 @@ of Plato's life which are known from sources other than Plato's own writings are brought forward as additional support for the claim that the \ul{Timaeus} is a late work. Finally, the same chapter examines the information avail. -able to us in Plato's \bt{Seventh Letter}. The problem of its +able to us in Plato's \booktitle{Seventh Letter}. The problem of its authenticity is discussed and the relevance of this information is described. @@ -699,7 +700,7 @@ insight into the doctrine of the \ul{Timaeus}. \secc The Traditional View -Writing in his \et{Commentary,} A.E. Taylor presents +Writing in his \essaytitle{Commentary,} A.E. Taylor presents an impressive list of ancients who authenticate the \ul{Timaeus} as Plato's work. He cites Aristotle's references to passages of the \ul{Timaeus} and the fact that Aristotle refers @@ -724,7 +725,7 @@ was the work of Plato's maturity. Summing up his own argument, Cornford says, "All the ancient Platonists from Aristotle to Simplicius, all the medieval and modern scholars have assumed that this dialogue contains the -mature doctrine of its author."\phnote{1.2} Again it seems unnecessary +mature doctrine of its author."\pnote{1.2} Again it seems unnecessary to repeat the details of Cornford's scholarship which may, like Taylor's, be regarded as impeccable. Both authors state that the ancients regarded the \ul{Timaeus} as Plato's @@ -912,7 +913,7 @@ much earlier. Although it is unlikely that Plato set early or middle doctrines down on paper in his late years, it is almost impossible to establish this unlikelihood to a degree of satisfaction which would entirely eliminate -controversy. For example, the last few pages of the \bt{Philebus} +controversy. For example, the last few pages of the \booktitle{Philebus} seem not to be in the same style or in the doctrinal spirit as the rest of the dialogue. It may well be that this dialogue was left unfinished by Plato, and was completed by @@ -963,7 +964,7 @@ felt that the non-being of the \ul{Sophist} represented a dialectical advance over the \ul{Republic} and welcomed the chance to demonstrate this point of view by mapping out the dialogues in a series of dialectical advances.\pnote{1.21} Grote, -on the other hand felt so strongly that the \bt{Protagoras} was +on the other hand felt so strongly that the \booktitle{Protagoras} was Plato's most mature doctrine that he discounted the chronological attempts of Schleiermacher, Hermann, and Ueberweg. @@ -1044,7 +1045,7 @@ should be tallied against Jaeger that the placement of the \ul{Laws} as last does not rest on "purely mechanical" criteria. This conclusion bears directly on the question of -the chronology and the relation of the \bt{Seventh Letter} to +the chronology and the relation of the \booktitle{Seventh Letter} to the \ul{Timaeus}, because the \ul{Seventh Letter} contains a description of certain events in Sicilian politics in which, Plato was directly involved. These events were significant @@ -1055,7 +1056,7 @@ impact of the Sicilian journeys on the doctrine of the doctrine of the-\ul{Timaeus} in the fourth chapter. Suffice it here to point out that the autobiographical material Which the \ul{Seventh Letter} makes available was taken over -by the stylists,\pnote{1.24}\tss{,}\pnote{1.25} and added to their attempts to +by the stylists,\pnote{1.24}\textsuperscript{,}\pnote{1.25} and added to their attempts to establish the order of the avavoedee: Again, this shows that the stylistic criteria cannot be viewed as "purely machanical." On the one hand this limite the extent to @@ -1080,17 +1081,17 @@ of dialogues within a given group.\pnote{1.26} It is interesting to follow A.E. Taylor's shifting emphasis and reliance on the stylistic researches. In the -article which he wrote for the \bt{Britannica},\pnote{1.27} Taylor says +article which he wrote for the \booktitle{Britannica},\pnote{1.27} Taylor says there are no stylistic grounds for placing the \ul{Timaeus} late in the order of Plato's dialogues. However, in the -\bt{Commentary on the Timaeus},\pnote{1.28} there is a rather extensive +\booktitle{Commentary on the Timaeus},\pnote{1.28} there is a rather extensive description of the stylistic and stylometric criteria and @ rather extensive reliance on both of them, albeit -accompanied by a critique. Later, in \bt{Plato, the Man and +accompanied by a critique. Later, in \booktitle{Plato, the Man and his Work},\pnote{1.29} there is a recapitulation of the stylistic criteria and a somewhat limited reliance upon them. One can only conclude that Taylor did not deem it worthwhile -to inform the readers of the \bt{Britannica} on the intricasies +to inform the readers of the \booktitle{Britannica} on the intricasies of the stylistic controversy. Nevertheless, in all these works, Taylor concludes that the \ul{Timaeus} is the work of Plato's last years. @@ -1138,8 +1139,8 @@ true since his translation of the \ul{Timaeus} is the most recent and constitutes a valuable synthesis of scholarly efforts to understand this dialogue. -In his \bt{Plato's Cosmology} Cornford discusses the -dating of the \bt{Timaeus} but makes only peripheral reference +In his \booktitle{Plato's Cosmology} Cornford discusses the +dating of the \booktitle{Timaeus} but makes only peripheral reference to the stylistic criteria.\pnote{1.34} He cites Wilamowitz\pnote{1.35} to the effect that \ul{Timaeus} speaks with an authoritative tone, and makes little use of the gently poetic questionings of @@ -1283,7 +1284,7 @@ According to Cicero, Plato's introduction to Archytas (the Strategus of Tarentum) was extremely fortunate since Archytas later rescued Plato from slavery, into which he had been sold by Dionysius II.\pnote{1.44} the incident of Plato's -slavery was also recorded by Philodemus in his \bt{Index +slavery was also recorded by Philodemus in his \booktitle{Index Academicorum}.\pnote{1.45} However, without the \ul{Seventh Letter} it is not possible to set a precise date for this event. Cicero only tells us that Plato was in Sicily and that he was @@ -1354,7 +1355,7 @@ and that the late dialogues were written thereafter.\pnote{1.55} Thus Ritter is of the opinion that the \ul{Parmenides} and \ul{Theatetus} immediately precede the late group and should be read before them, since, in this order, the changes in style -and doctrine between the \ul{Parmenides} and the \bt{Theatetus} and +and doctrine between the \ul{Parmenides} and the \booktitle{Theatetus} and the late group became more clearly recognizeable. In short, the influence of Plato's Sicilian experiences can be better discerned in the late group, and this influence is @@ -1398,7 +1399,7 @@ dialogues. J. Harward\pnote{1.56} has made a very useful compendium which contains an impressive amount of material on the -\bt{Letters}. He cites a number of ancients who regarded the +\booktitle{Letters}. He cites a number of ancients who regarded the whole collection of Plato's letters as authentic, including Diogenes Laertius, Plutarch, Lucian, Cicero, and Aristophanes the grammarian of Alexandria.\pnote{1.57} Although Jowett\pnote{1.58} @@ -1588,7 +1589,7 @@ philosophical digression into the nature of the process wherein philosophy is "imparted" so that the student will see a "marvellous road" open before him (340 b,c). Here we have a recapitulation of some of the thoughts Plato -had set down in the \bt{Phaedo} and in the \ul{Republic}, where he +had set down in the \booktitle{Phaedo} and in the \ul{Republic}, where he described how the soul, reflecting on herself, sees a whole new realm (340 d). @@ -1780,7 +1781,7 @@ of Plato's life. I think it is probable that the \ul{Timaeus} was written after the third Sicilian adventure, after Plato's indebtedness to the Tarentine Pythagoreans had increased a great deal. I feel no need to separate the -\ul{Laws}, the \ul{Seventh Letter}, and the \bt{Timaeus} more precisely +\ul{Laws}, the \ul{Seventh Letter}, and the \booktitle{Timaeus} more precisely because I think that work on all three of them could have proceded together, yet I feel it is probable that the \ul{Seventh Letter} precedes the completion of the \ul{Laws} and @@ -1831,8 +1832,8 @@ the doctrines of the \ul{Republic} may fairly be taken as representative of the doctrines of the entire middle period, and that reference to the other dialogues of the middle period will be made only when it seems clearly -necessary. Thus little mention will be found of the \bt{Phaedo}, -\bt{Phaedrus}, and \bt{Symposium}, and our inquiry will focus mainly +necessary. Thus little mention will be found of the \booktitle{Phaedo}, +\booktitle{Phaedrus}, and \booktitle{Symposium}, and our inquiry will focus mainly on the \ul{Republic}. The \ul{Parmenides} and the \ul{Theatetus} constitute a special @@ -3934,7 +3935,7 @@ Therefore, we must not divide too quickly between the One and the Many, or run too quickly from the Many to the One. The endless number of the Many is a kind of infinity, that is, a lack of determined specificity, or, in another sense, -& vague and indefinite formlessness. +a vague and indefinite formlessness. \Q{The infinite must not be allowed to approach the many until the entire number of species @@ -4245,7 +4246,7 @@ the doctrines of eternity, image, and time. \secc The Introductory Conversation (17a--27b) We have seen in the foregoing two chapters that the -\bt{Timaeus-Critias-Laws} is the last group of writings to which +\booktitle{Timaeus-Critias-Laws} is the last group of writings to which Plato devoted his attention. The argument was divided into two logically interrelated parts: first, tradition, stylistic researches, biography, and autobiography led to @@ -4511,7 +4512,7 @@ ever existed, and concludes that it must be credited to Plato's imagination.\pnote{2.5} It is nevertheless fascinating to follow Cornford into the opinion that the island of Atlantis was the staging area for invaders who crossed the -Atlantic, perhaps from America.\note{2.6} +Atlantic, perhaps from America.\pnote{2.6} It 4s interesting to forecast the almost exact thematic parallel of the tale of the Egyptian priest and @@ -4579,7 +4580,7 @@ Critias will start from the origin of man and carry the account to the birth of Athens. In this way, the actual origins of society will be discovered. Interestingly, no mention is made of the proposed content of the -\bt{Hermocrates}. Once before, Plato hinted at a projected +\booktitle{Hermocrates}. Once before, Plato hinted at a projected trilogy, and seems not to have completed the third dialogue. Perhaps, as before, we shall learn so much in the two dialogues that the third seems unnecessary.\pnote{2.7} Or perhaps @@ -4613,7 +4614,7 @@ must also call upon their own powers, so that they can understand Timaeus' thoughts on the proposed theme (27c). The first distinction to be made is that between -\Q{what is always re&l and has no becoming and what +\Q{what is always real and has no becoming and what it is which is always becoming and is never real. That which is apprehensible by thought with a rational account is the thing which is always @@ -4630,7 +4631,7 @@ other intermediary divisions which he has established. In the Cave, opinion and false images were placed in between the Forms and mere sensation; in the \ul{Theatetus}, right opinion was established; in the \ul{Sophist}, genuine images; -and in the \bt{Philebus}, the need to mix the Forms and the +and in the \booktitle{Philebus}, the need to mix the Forms and the four levels of knowledge. Thus the meaning of the sentences which open this section of discourse are illuminated by a summary of the doctrines of some of the preceding dialogues. @@ -5042,7 +5043,7 @@ there is another myth of "creation" in the \ul{Timaeus}, but 4t is not all that is to be found there. In addition to the mythical, Plato is, as usual, revealing what he feels to be the truth, so that he who sees what the myth \e{means} -has seen more than the myth. In this way, the \bt{Timaeus} can be +has seen more than the myth. In this way, the \booktitle{Timaeus} can be read either as myth and myth alone, or it can also be interpreted as a new doctrine in which Plato points clearly beyond \e{mere} myth. This view is clearest in the @@ -5222,7 +5223,7 @@ but of the \ul{Philebus}, where the Good is said to impart purity to the mixture.\pnote{2.17} Bury does not relate the four truths of the \ul{Timaeus} -to the four divisions of the \bt{Philebus}, but, instead, +to the four divisions of the \booktitle{Philebus}, but, instead, dichotomizes being and becoming.\pnote{2.18} Thus in the last few lines of his translation, he says that, on the one hand, . statements which copy the eternal must be, @@ -5250,7 +5251,7 @@ It is A.E. Taylor's view that the Platonic theory of creation in the \ul{Timaeus} is a perfectly Christian vision, and that, futhermore, Plato's view is best understood by applying to it the fundamentals of Whitehead's theory of -time, as set out in the \et{Concept of Nature.} There are +time, as set out in the \essaytitle{Concept of Nature.} There are here actually two "heresies," as Cornford says. The first ig the assertion that Plato's theory of creation is assimilable to the Christian notion: the second is that @@ -5328,7 +5329,7 @@ could have wasted his time on so frivolous and futile an exercise in pastiche.\pnote{2.24}} In addition, Cornford feels that "There is more of Plato -in \bt{The Adventures of Ideas} than there is of Whitehead in +in \booktitle{The Adventures of Ideas} than there is of Whitehead in the \ul{Timaeus}."\pnote{2.25} Except for Bury's, the most recent translation of the @@ -5654,7 +5655,7 @@ spelled out, for the Universe shares in the intelligibility of 4ts model, which comprehends all the things within it in a single unity. It is as if Plato were building suspense into his drama of creation. There is a difference between -@& metaphysical dramatist, who writes drama with metaphysical +a metaphysical dramatist, who writes drama with metaphysical overtones and suggestions, and the dramatic metaphysician, who writes metaphysics with dramatic overtones. Plato seems to be one of the latter sort, since his \ul{Timaeus} portrays @@ -6379,7 +6380,7 @@ of the ineffability of the Divine. One must rest at Plato's statement that the Universe is an \e{agalma}, and that the maker rejoiced when he saw that -it was alive and in motion. In the \bt{Phaedrus} (at 252d) +it was alive and in motion. In the \booktitle{Phaedrus} (at 252d) there is a similar usage of \e{agalma}, in which the lover chooses his love (\e{eros}) as if the love were a shrine (\e{agalma}). There is another use in the Laws (931a) where @@ -6426,7 +6427,7 @@ For, Plato will put forward in the next few passages, a doctrine of time as a special sort of image, and, in order to avoid calling both the Universe and time by the same name, Plato has elevated the Universe to the status of -& shrine-image so that he can refer to time as another +a shrine-image so that he can refer to time as another sort of image. Recall that the beginning of the \ul{Timaeus} confronts the reader with the need to avoid blasphemy, and yet the equally insistent need not to demean the Universe @@ -7514,7 +7515,7 @@ questions of historical process and temporal being. Viewed in this light, it becomes possible to see the basis of Whitehead's remark that Plato has spawned almost the entire philosophical heritage of the West. -Furthermore, it becomes possible to compare \bt{Science in +Furthermore, it becomes possible to compare \booktitle{Science in the Modern World} to the \ul{Timaeus}, since the authors of both works attempted not only to write a history of contemporary science but also to show in their discussions of the @@ -7633,7 +7634,7 @@ on which there is wide agreement. However it should be noted that Ross does not distinguish between stylistic criteria and stylometric criteria and uses the two interchangeably in his chapter on the order of the -dialogues. With the exception of the \bt{Phaedrus}, the +dialogues. With the exception of the \booktitle{Phaedrus}, the scholars cited by Ross give substantially the order I have adopted as the most probable. @@ -7655,21 +7656,21 @@ Laws & Laws & Laws & Laws & Laws \cr Archer-Hind, R.D. -\bt{Commentary on the Timaeus}. +\booktitle{Commentary on the Timaeus}. London: The Macmilian Co., 1888. Barker, E. -\bt{Political Thought of Plato and Aristotle}. +\booktitle{Political Thought of Plato and Aristotle}. New York: Dover Publications, Inc., 1959. Burnet, John. -\bt{Greek Philosophy}. +\booktitle{Greek Philosophy}. Part I. -London: Macmilian & Co., Ltd., 1914. +London: Macmilian \& Co., Ltd., 1914. Bury, R.G. -\et{Plato and History,} -\jt{Classical Quarterly}, +\essaytitle{Plato and History,} +\journaltitle{Classical Quarterly}, New Series, 1-2, pp. 86-94. Callahan, J.F. @@ -7679,7 +7680,7 @@ Cambridge: Harvard University Fress, 1946. Campbell, L. "Plato," Encyclopaedia Britannica. -11\tss{th} ed., Vol. XXI, pp. 808--824. +11\textsuperscript{th} ed., Vol. XXI, pp. 808--824. Claghorn, George S. Aristotle's Criticism of Plato's 'Timaeus'. @@ -7687,7 +7688,7 @@ The Hague: Martinus Nijhoff, 1954. Cornford, F.M. From Religion to Philosophy. -New York: Harper & Brothers, 1957. +New York: Harper \& Brothers, 1957. Cornford, F.M. Plato's Cosmology. @@ -7742,7 +7743,7 @@ New York: Oxford University Press, 1943. Jowett, B. The Dialogues of Plato. -3\tss{rd }ed.; +3\textsuperscript{rd }ed.; New York: Scribner, Armstrong, \& Co., 1878. Koyre, Alexandre. @@ -7773,7 +7774,7 @@ New York: Macmillan, 1955. Popper, K.R. The Open Society and its Enemies. -2 vols., 2\tss{nd} ed. rev., +2 vols., 2\textsuperscript{nd} ed. rev., London: Routledge \& Kegan Paul, 1952. Ritter, Constantin. @@ -7811,7 +7812,7 @@ Chicago: Encyclopaedia Britannica, inc., 1957. Taylor, A.E. Plato: the Man and His Work. -6\tss{th} ed. 5\tss{th} print. +6\textsuperscript{th} ed. 5\textsuperscript{th} print. New York: Meridian books, Inc., 1959. Taylor, T.T. @@ -7819,7 +7820,7 @@ The Timaeus and Critias of Plato. Washington: Pantheon Books inc., 1952. Walsh, W.H. -"Plato and the Philosophy of History: History and Theory in the Republic," +\essaytitle{Plato and the Philosophy of History: History and Theory in the Republic,} History and Theory, II, No. 1 (1962), pp. 1--16. @@ -7865,7 +7866,7 @@ The study traces the evolution of the three themes of eternity, image, and time anda shows that Plato discussed them in an increasingly generalized fashion as he grew older. It traces the development or these themes from -the \ul{Republic} through the \ul{Parmenides}, \ul{Theatetus}, \bt{Sophist}, +the \ul{Republic} through the \ul{Parmenides}, \ul{Theatetus}, \booktitle{Sophist}, \ul{Statesman}, and \ul{Philebus}. The study espouses the view that the \ul{Timaeus} contains |