Tag: wisdom

Edmund Husserl

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In my essay “Notes on Strauss and Husserl,”[1] I argued that Edmund Husserl’s phenomenology had a formative influence on Leo Strauss in two ways. First, Husserl’s method of dismantling traditional concepts in order to return to and describe the experiences they were based upon influenced Strauss’ recovery of the classical ideas of nature and natural right. Second, Husserl influenced Strauss’ hermeneutics, specifically his so-called “golden saying” on the surface of texts. (more…)

Raphael’s Aristotle from The School of Athens, fresco, 1510-1511, Apostolic Palace, Vatican

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Part 2 of 2, Part 1 here

Aristotle’s Defense of the Theoretical Life

Some people study mathematics, astronomy, etc. as ends in themselves, purely out of wonder or curiosity. One cannot defend such theoretical work by pointing out that it may still be useful for other aims, even if only by accident. This is to defend theory by claiming that it is really practical. To be a means to an end—even a remote, indirect, and accidental means to an end—is to be practical. This sort of defense still implies that one cannot justify theoretical pursuits that never lead, even accidentally, to practical applications. Thus, one can only justify theory as pure theory: the pursuit of knowledge (1) as an end in itself, and (2) regardless of practical consequences. To defend theory, one must defend it as “useless.” (more…)

Aristotle, line engraving by P. Fidanza after Raphael Sanzio

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Part 1 of 2

Plato and Aristotle are the twin peaks of Ancient Greek philosophy. Aristotle was Plato’s student. But in one way, Aristotle seems to backslide from Plato. Plato was interested in theoretical topics like mathematics and the philosophy of nature. But following Socrates, his conception of wisdom was primarily moral and practical. Aristotle, however, defends the superiority of the purely contemplative life over the practical life. This seems to be a return to pre-Socratic, theory-centered philosophy.

The earliest Greek philosophers were primarily interested in nature and were unconcerned with practical matters. This is nicely encapsulated by the story about Thales, the very first Greek philosopher, who was so fascinated with the heavens that he did not notice a well at his feet and thus fell into it. (more…)

You can order Greg Johnson’s Tyranny and Wisdom here.

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Philosophy is the most important thing you will ever study, but it is easy to get bogged down in asides about the meanings of words. Thus it is helpful to get the basic terminology out of the way first.

It’s All Greek to Us

The European philosophical tradition began in Ancient Greece. Thus we will have to use a few Greek words to explain it. But don’t be intimidated. Since many English words have Greek roots, you have been speaking Greek all along without knowing it. (more…)

You can buy Greg Johnson’s The Trial of Socrates here.

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“Knowledge is not wisdom.”

—Frank Zappa

Plato’s Lovers is one of his shortest dialogues, but it deals with one of his weightiest topics: the nature of philosophy.

The setting is the school of Dionysus the grammarian. Socrates encounters two attractive young men from good families along with their two older male lovers. None of these characters are named.

The lovers are described as “rival” lovers, but ambiguously so. Was one of them also interested in the other’s lad? Or do they represent rival loves, i.e., rival ways of life? (more…)

Socrates accepting his fate. The Death of Socrates – Jacques-Louis David, 1787

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In Plato’s Euthydemus, Socrates argues for the paramount importance of philosophy because philosophy is the pursuit of wisdom, and wisdom is the most reliable way to attain happiness, which all men are pursuing. Happiness requires many goods, but they won’t be good for us, unless we use them wisely. In fact, wisdom is so important for happiness that foolish people are better off having fewer goods, because these just provide them the means to harm themselves. A simple example of this is giving money to a drunk or a drug addict. They are better off poor. (more…)

You can buy Greg Johnson’s The Trial of Socrates here.

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In my essay “The Most Important Thing in the World,” I presented Plato’s argument in the Euthydemus for the importance of philosophy. All men are pursuing happiness. To do so, we try to secure certain goods. Something is good if it contributes to your happiness. Socrates names a number of goods: wealth, health, good looks, the things that the body needs, noble lineage, power, honor among one’s countrymen, moderation, justice, courage, wisdom, and good fortune.

One of the Euthydemus’ most important distinctions is between two kinds of goods: conditional and unconditional. (more…)

Seated Socrates, fresco from ancient Ephesus

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Sometimes the most momentous truths can be established with the simplest arguments. A good example is Plato’s argument in his little-known dialogue Euthydemus for why philosophy (the pursuit of wisdom) is more important than any other pursuit. I found this argument completely convincing. It shattered and remade how I lead my life, and I used it to similarly shattering effect for years in Introduction to Philosophy courses. (more…)

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Part 13 of 14

(Part 1 here, Part 2 here, Part 3 here, Part 4 here, Part 5 here, Part 6 here, Part 7 here, Part 8 here, Part 9 here, Part 10 here, Part 11 here, Part 12 here, Part 14 here)

Power vs. Wisdom

We have seen that Callicles is more philosophical than Gorgias or Polus. So it comes as some surprise that the second part of Callicles’ speech is a critique of philosophy. (more…)

Statue of Pallas Athena, goddess of wisdom, at the Austrian Parliament.

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Part 9 of 14 (Part 1 here, Part 2 here, Part 3 here, Part 4 here, Part 5 here, Part 6 here, Part 7 here, Part 8 here, Part 10 here)

There is a deeper problem with Plato’s account of justice in the Gorgias. He treats it as an art (techne). But is justice really an art like medicine? In such dialogues as the Laches, Charmides, and Euthydemus, Plato explores the problems of treating moral wisdom as a techne. This is the error of the sophists. (more…)

Jusepe de Ribera, The Philosopher

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Part 3 of 14 (Part 1 here, Part 2 here, Part 4 here)

Gorgias’ Art (449a–c)

When Socrates finally speaks directly to Gorgias, he asks a simple, straightforward question: “What should we call you based on the art (techne) that you know?”[1] To which Gorgias gives a simple, straightforward answer: he knows “rhetoric” (rhetorike). Socrates continues: “Then is it best to call you a rhetorician [rhetor]?” Gorgias agrees and amplifies: “Yes, Socrates, and a good one too, if you want to call me what, as Homer puts it, ‘I boast myself to be.’” (more…)

Kristian Zahrtmann, Socrates and Alcibiades, 1911 (Source: Wikimedia Commons)

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Part 7 of 7 (Part 1 here, Part 2 here, Part 3 here, Part 4 here, Part 5 here, Part 6 here)

Wisdom vs. Tyranny

Having established that the true self is the soul and defended philosophical dialogue as the best path to self-knowledge, Socrates wraps up his argument. (more…)

John William Waterhouse, Psyche Opening The Golden Box, 1903

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Part 6 of 7 (Part 1 here, Part 2 here, Part 3 here, Part 4 here, Part 5 here, Part 7 here)

The final part of the Alcibiades I deals with the self and self-knowledge. Most ancient commentators held that this discussion is the core of the dialogue.

From Self-Cultivation to Self-Knowledge

Socrates has finally gotten Alcibiades to admit that he needs to pursue self-cultivation. But what is self-cultivation? We must answer that question lest we mistakenly cultivate something other than ourselves. (more…)