“Socrates Is an Ass!”
As Represented by Plato (ARP) in Ion
Yeah. We are going old school this time. Very old school. While most people choose things like The Republic, or Artistotle's Ethics when talking about the ancient Greeks, I chose Ion. Why? Because its funny, rude, obnoxious, and delightful.
This little dialogue seems a simple conversation between Socrates (ARP) the philosopher and Ion the rhapsodic performer. As usual, Socrates (ARP) uses lots of sarcasm and irony in this dialogue, which he quickly expresses. Although this may seem a rather insipid conversation, to the initiated it is chock full of interesting little tidbits.
What’s the General Gist?
Ion suggests not only is he a good reciter of poetry but is also an exegete who can interpret and explain what a poem is about. The central question in the Ion is one of privilege and qualification. Who is qualified to be an interpreter of the privileged language of the past? Who can correctly interpret Homer or any of the other poets? For example, when the performer recites Homer’s description of being a general, how is it that Ion can know what it is to be a good or bad general. Can he judge good “doctoring?”
Ion is denied this role, because he relies on inspiration, rather than knowledge (episteme) and practical skill (tekhne). If one possesses a particular skill, one can judge and critique it, because, one understands and can explain all aspects of that skill, including good and/or bad manifestation of it. Doctors can critique doctors. Generals can critique generals. Socrates (ARP) says that Ion cannot even judge poetry, for he has no poetic skill himself.
Dear God,Go Get an Exorcist
Socrates (ARP) proposes that since Ion’s rhapsodic performances are not based on knowledge or skill, then he must be possessed or inspired. Then Socrates (ARP) goes off on the magnetic ring example. Despite its silliness, the magnetic ring example helps sharpen how audiences are affected by poetry/performance. As the last link on this chain of inspiration, we are capable of being deeply affected by poetry. We “spectators” at the recital also lose our minds, to some degree, weeping or laughing as we enter into the narrated scene, seemingly forgetting our real selves and lives. Socrates (ARP) has a divide in mind between reason and inspiration. This philosopher v. artist fight has been going on ever since.
Oh, yes!
“Let’s Get Ready to Rumble!!!”
“Go to Your Respective Corners…and Come Out Swinging"
Reason
Nous - sound mind/faculty of reason
Phren - wit
Episteme - knowledge
Tekne - skill (including communicative)
Inspiration
Ho nous meketi en autoi - out of one's mind
Ekphron - witless
Entheos - possessed/inspired
Theia dunamis - divine power
Associated with reason are philosophers, doctors, generals, painters, and those who can show critical communicative abilities of explanation, examination and judgment. Associated with inspiration are poets, rhapsodes, and anyone else who cannot give an account of how they do what they do. Reason, skill, intellect and understanding are pitted against “unreflective,” inspired activity. These are mutually exclusive territories.
“Making Your Republic Safe”
Erase the Word
Persecute the Performers
Banish the Poets
A couple of interesting connections for fodder:
As laid out in Phaedrus,Socrates (ARP) regards the written word as inferior to the spoken
– so why is he so anti-performer?
– so why is he so anti-performer?
Poets are banished from The Republic.
In Protagoras poets are considered the original sophists.
In Phaedrus poets are “sacred, but mad.”
Remember, Socrates (ARP) likely wanted some “divine” Ionic nookie too.
In Phaedrus poets are “sacred, but mad.”
Remember, Socrates (ARP) likely wanted some “divine” Ionic nookie too.
He was always on a booty call.
No comments:
Post a Comment