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 GH

How Philosophy Became Socratic

EF

A Study of Plato’s
Protagoras, Charmides, and Republic

laurence lampert

The University of Chicago Press

Chicago & London
Laurence Lampert is professor emeritus of philosophy at Indiana University–Purdue
University Indianapolis and the author of Leo Strauss and Nietzsche, also published by
the University of Chicago Press.

The University of Chicago Press, Chicago 60637

The University of Chicago Press, Ltd., London
© 2010 by The University of Chicago
All rights reserved. Published 2010
Printed in the United States of America

18 17 16 15 14 13 12 11 10 1 2 3 4 5

isbn-13: 978-0-226-47096-2 (cloth)

isbn-10: 0-226-47096-2 (cloth)

Library of Congress Cataloging-in-Publication Data

Lampert, Laurence, 1941–
How philosophy became socratic : a study of Plato’s Protagoras, Charmides, and
Republic / Laurence Lampert.
p. cm.
Includes bibliographical references and index.
isbn-13: 978-0-226-47096-2 (cloth : alk. paper)
isbn-10: 0-226-47096-2 (cloth : alk. paper) 1. Socrates. 2. Socrates—
Political and social views. 3. Plato. Protagoras. 4. Plato. Republic. 5. Plato.
Charmides. 6. Philosophy, Ancient—History. 7. Philosophy, Ancient—Political
aspects. 8. Political science—Philosophy. I. Title.
b317.l335 2010
184—dc22
2009052793

The paper used in this publication meets the minimum requirements of the
American National Standard for Information Sciences—Permanence of Paper
for Printed Library Materials, ansi z39.48-1992.
 [ contents ]

Acknowledgments ix

Introduction 1

part one
Philosophy in a Time of Splendor: Socrates
in Periclean Athens before the War, c. 433

chapter 1. Protagoras: Socrates and the Greek Enlightenment 19

Prologue: Great Protagoras 19

1. First Words 21
2. The Frame Conversation 24
3. Socrates with a Young Athenian 28
4. Socrates in Hades 34
5. Protagoras Introduces Himself 37
6. Socrates’ Challenge and Invitation:
Can the Political Art Be Taught? 43
7. Protagoras’s Display Speech:
Why the Political Art Is Teachable 50
8. Socrates’ Display Speech, Part I:
The Wise Must Teach That Virtue Is Unitary 70
9. Socrates Stages a Crisis 79
10. Socrates’ Display Speech, Part II:
A Wiser Stance toward the Wise 85
11. Alcibiades Presides 98
vi Contents

12. Socrates’ Display Speech, Part III:

A Wiser Stance toward the Many 102
13. The Final Tribunal: Courage and Wisdom 117
14. Socrates the Victor 121
15. Last Words 124
16. Socrates’ Politics for Philosophy in 433 130
Note on the Dramatic Date of Protagoras and Alcibiades I 141

pa r t t wo
Philosophy in a Time of Crisis: Socrates’ Return to War-Ravaged,
Plague-Ravaged Athens, Late Spring 429

chapter 2. Charmides: Socrates’ Philosophy and

Its Transmission 147

Prologue: The Return of Socrates 147

1. First Words 148
2. Socrates’ Intentions 153
3. The Spectacle of Charmides’ Entrance 157
4. Critias Scripts a Play but Socrates Takes It Over 162
5. Stripping Charmides’ Soul 169
6. What Critias Took from Socrates and What That
Riddler Had in Mind 178
7. Should Each of the Beings Become Clearly Apparent
Just As It Is? 194
8. The Final Definition of Sôphrosunê, Socrates’ Definition 199
9. The Possibility of Socrates’ Sôphrosunê 203
10. The Benefit of Socrates’ Sôphrosunê 213
11. Socrates Judges the Inquiry 226
12. Last Words 230
13. Who Might the Auditor of Plato’s Charmides Be? 235
Note on the Dramatic Date of Charmides 237

chapter 3. The Republic: The Birth of Platonism 241

Prologue: Socrates’ Great Politics 241

 Contents vii

One: The World to Which Socrates Goes Down 243

1. First Words 243

2. The Compelled and the Voluntary 247
3. Learning from Cephalus 248
4. Polemarchus and Socratic Justice 253
5. Gentling Thrasymachus 257
6. The State of the Young in Athens 271

Two: Socrates’ New Beginning 279

7. New Gods 279

8. New Philosophers 289
9. New Justice in a New Soul 293
10. Compulsion and Another Beginning 306
11. The Center of the Republic: The Philosopher Ruler 312
12. Glaucon, Ally of the Philosopher’s Rule 320
13. Platonism: Philosophy’s Political Defense and
Introduction to Philosophy 329
14. Public Speakers for Philosophy 337
15. Images of the Greatest Study: Sun, Line, Cave 348

Three: The Last Act of the Returned Odysseus 375

16. Love and Reverence for Homer 375

17. Homer’s Deed 377
18. Homer’s Children 382
19. Rewards and Prizes for Socrates’ Children 389
20. Replacing Homer’s Hades 394
21. Last Words 403
Note on the Dramatic Date of the Republic 405

Epilogue 413

Works Cited 419

Index 425
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 [ ac k n o w l e d g m e n t s ]

I am grateful to George Dunn for the help he has given me with this book. His
acute insights, exegetically grounded and far reaching, illumined many passages
of Plato for me, and he generously permitted me to incorporate them as I saw fit.
In addition, the two readers for the Press did me the great service of providing de-
tailed criticisms from deeply informed perspectives; their work greatly improved
the finished version of this book.
 [ introduction ]

Plato spread his dialogues across the temporal span of Socrates’ life, set-
ting some earlier, some later, inducing their engaged reader to wonder:
Does that span map a temporal development in Socrates’ thought? Did
Plato show Socrates becoming Socrates? Yes, this book answers, the dra-
matic dates Plato gave his dialogues invite his reader to follow a now little-
used route into the true mansion of Socrates’ thought. Following that
route, the reader accompanies Socrates as he breaks with the century-old
tradition of philosophy, turns to his own path of investigation, and enters,
over time, the deepest understanding of nature, and then, gradually again,
learns the proper way to shelter and transmit that understanding in face
of the threats to philosophy that Plato made so prominent. The plan of
Plato’s dialogues shows Socrates becoming Socrates, “the one turning point
and vortex” 1 of the history of philosophy—and of the history of political
philosophy, philosophy’s quasi-philosophical means of sheltering and
advancing philosophy. Plato’s chronological record of Socrates becoming
who he was has a significance far transcending philosophy’s existence
in Socrates’ or Plato’s time, for it is the enduring record of philosophy
becoming Socratic, taking the shape that came to dominate the spiritual
life of the West. A study of Plato’s dialogues that pays close attention to
their chronology and settings sees one of the roots of our civilization be-
ing formed, over time, in the mind and actions of a wise man in imperial
Athens, a man intending that his wise thoughts and actions colonize the
wider world from there.

1. Nietzsche, Birth of Tragedy, ¶15.

2 Introduction

The question of how Socrates became Socrates arises late in a study

of Plato’s writings and is meant to arise late: only after Socrates has actu-
ally won in Plato’s reader a portion of the admiration due him does that
question arise. “How did Socrates become himself?” is a question asked
by those whom the dialogues have already drawn to that seemingly most
public of philosophers. Wanting with some urgency to know just how
their own special teacher became himself, such readers will interrogate
their primary source on Socrates and only then begin to discover just how
Plato wove into his dialogues the answer to a question they were crafted
to generate.

Plato’s Socrates in Time and Place

Plato assigned most of his dialogues a specific dramatic date, showing
Socrates conversing at a particular time and place with a particular person
or persons. Platonic scholarship of the last century and a half has paid
relatively little attention to these dramatic dates compared with the
effort expended on determining composition dates, the time at which
Plato might have written them. Scholars assign composition dates on the
basis of some theory of Plato’s development; Plato assigned dramatic dates
pointing to stages in Socrates’ development. By inquiring into the latent
significance of the patent dramatic dates, we can reconstruct Plato’s ac-
count of how Socrates became himself, for Plato did not describe Socrates’
development in any straightforward way but instead communicated it in-
directly through the dramatic dates. He indicated thereby that Socrates’
development did not occur in a vacuum—it was not simply a movement
of thought; instead, it was a series of conscious gains by a mind that, in its
devotion to thinking, came to recognize the situatedness of thinking in
a person in space and time. Plato’s dialogues show Socrates to be a most
remarkable man in a most remarkable place and time, for Plato set his
life history of Socrates against the background of the larger life history
of Athens, the city in which Socrates spent his life, whose wars he fought,
whose festivals he celebrated, whose young he counseled, whose history
and politics he measured, whose laws he obeyed until finally submitting,
at age seventy, to its death sentence even though his oldest friend offered
him easy escape from prison the day before the sacred ship returned from
Delos, releasing his city from sacred restraint and freeing it to kill him.
Plato’s dialogues, written in the fifty years after Socrates’ death in 399,
all reach back to the past. With the possible exception of the Laws and
Epinomis they all look back to the life of Socrates, a life begun in 469 and
 Introduction 3

lived out in a most memorable, spectacular setting: Athens, the dynamic

imperial city at the center of Greek civilization, a wealthy democracy led
during Socrates’ youth and early maturity by its first citizen, Pericles. It was
a city made glorious by Pericles’ unprecedented public building program
of magnificent temples rising atop the acropolis at its center and visible
for miles around; a confident, even arrogant city with impregnable defen-
sive walls running five miles down to the sea, where the mightiest fleet in
the Mediterranean was housed in luxurious ship sheds; a city still living
in conscious exultation of victory over the invincible Persians a decade
before Socrates was born; a city of festivals to its gods, including the fes-
tivals to Dionysos that produced the unique Attic spectacles of tragedy
and comedy witnessed by all male citizens and in at least one of which
Socrates was the leading character; a politically experimental city of rea-
soned public talk, with a one-hundred-year-old tradition of deciding all
major matters of policy through public debate and secret vote and of de-
ciding all important judicial cases before huge juries of citizens drawn by
lot and voting only after hearing the best case put forward by both sides.
Finally, it was a city aware of itself as the center of the Greek enlighten-
ment, which had sprung forth in the eastern and western extremities of
greater Greece but now flourished, as nowhere else, in the imperial center,
which drew to itself the best minds from all over Greece, with whom Plato
showed Socrates in conversation. This was the city aglow with glory and
grandeur that suffered, for the last half of Socrates’ life, a twenty-seven-
year war with Sparta that ended in defeat and civil war. The longer-term
consequences of the civil war arguably cost Socrates his life, partly because
of suspicions aroused even before the war broke out by his active pursuit
of the two talented youths who matured into Athens’ two greatest crimi-
nals, Alcibiades and Critias.
How could the life of the Athenian philosopher Socrates not be placed
against this background? It was the actual background of his life, and by
alluding to it Plato gave Socrates’ life a setting that had every chance of
remaining memorable not only in its marble buildings but in the written
record of its tragedies and comedies and in particular in a writing that re-
corded the history of the war and was written explicitly to be “a possession
for all time,” Thucydides’ history. Against the background of that particu-
lar possession for all time, the historical settings for Plato’s dialogues win
color and focus, for he seems to have had Thucydides in mind when mak-
ing many spare remarks to locate Socrates’ conversations in Athenian his-
tory. Another permanent possession of historical writing, Herodotus’s his-
tory of the war with the Persians—his account in fact of Greekness, of the
4 Introduction

way of the Greeks—had been published in Athens during the first decade
of the war with Sparta and itself presented a lesson in what is timeless in
history and what was uniquely Greek, and it too proves illuminating for
Plato’s historical settings.
When attention is paid to the timely setting of the dialogues via the
chronological arrangement Plato gave them, another historic event be-
gins to emerge, an event that would make the time in which they are set
all the more memorable because all the more catastrophic. As a time of
splendor that passed into a time of decay and loss, the time in which Plato
set his dialogues suffered what could be thought the ultimate loss, the
unprecedented, once-for-all-time death of the gods of Homer and Hesiod.
That dying would be slow—when gods die, men play with their shad-
ows in caves for centuries, said Nietzsche the philosopher of the death
of our God2—but the essential events in the death of the Homeric gods
occurred during Socrates’ lifetime. It was not only the war and the plague
that cost the young men of Athens their belief in its gods, it was the Greek
enlightenment as well, for it actively schooled the best Athenian young
in a lightly veiled skepticism about the gods while mocking ancestral or
paternal submission to them and counseling its students on just how to
make the best use of the piety of others. How does Plato’s Socrates stand
to Homer and Hesiod, the poets who, Herodotus said, “created for the
Greeks their theogeny, gave to the gods the special names for their de-
scent from their ancestors and divided among them their honors, their
arts, and their shapes”?3 A chronological study of the dialogues shows that
question rising to singular importance for Socrates in his public presenta-
tion of philosophy.
By tying the life of Socrates to the life of Athens, Plato did the opposite
of tying the timeless things of philosophy to the merely ephemeral. Instead,
he displayed the life of a wise man thinking and acting within a paradigm
time of human attainment and human crisis—and responding with para-
digm wisdom. Plato set his dialogues in a time and place that would last if
human things were to last at all, for he set them at the turning of an age as
the Homeric passed to something yet to be named because just being born,
just being set afloat on the river of time through the thoughts and deeds of
a post-Homeric wise man schooled by Homer. Plato’s dialogues were writ-
ten as a possession for all time because they are set within a particular time

2. Nietzsche, Gay Science, ¶344.

3. Herodotus 2.53.2.
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