Initiation into Philosophy. Faguet Émile
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Название: Initiation into Philosophy
Автор: Faguet Émile
Издательство: Bookwire
Жанр: Документальная литература
isbn: 4057664094421
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CHAPTER II. THE SOPHISTS
Logicians and Professors of Logic, and of the Analysis of Ideas, and of Discussion.
DOCTRINES OF THE SOPHISTS.—The Sophists descend from Parmenides and Zeno of Elea; Gorgias was the disciple of the latter. By dint of thinking that all is semblance save the Supreme Being, who alone is real, it is very easy to arrive at belief in all being semblance, including that Being; or at least what is almost tantamount, that all is semblance, inclusive of any idea we can possibly conceive of the Supreme Being. To believe nothing, and to demonstrate that there is no reason to believe in anything, is the cardinal principle of all the Sophists. Then, it may be suggested, there is nothing for it but to be silent. No, there is the cultivation of one's mind (the only thing of the existence of which we are sure), so as to give it ability, readiness, and strength. With what object? To become a dexterous thinker, which in itself is a fine thing; to be also a man of consideration, listened to in one's city, and to arrive at its government.
The Sophists accordingly gave lessons, especially in psychology, dialectics, and eloquence. They further taught philosophy, but in order to demonstrate that all philosophy is false; and, as Pascal observed later, that to ridicule philosophy is truly philosophical. They seem to have been extremely intellectual, very learned, and most serious despite their scepticism, and to have rendered Greece the very great service of making a penetrating analysis—the first recorded—of our faculty of knowledge and of the limitations, real, possible, or probable, of that faculty.
PROTAGORAS; GORGIAS; PRODICUS.—They were very numerous, the taste for their art, which might be called philosophical criticism, being widespread in Attica. It may be believed, as Plato maintains, that some were of very mediocre capacity, and this is natural; but there were also some who clearly were eminent authorities. The most illustrious were Protagoras, Gorgias, and Prodicus of Ceos. Protagoras seems to have been the most philosophical of them all, Gorgias the best orator and the chief professor of rhetoric, Prodicus the most eminent moralist and poet. Protagoras rejected all metaphysics—that is, all investigation of first causes and of the universe—and reduced all philosophy to the science of self-control with a view to happiness, and control of others with a view to their happiness. Like Anaxagoras, he was banished from the city under the charge of impiety, and his books were publicly burnt.
Gorgias appears to have maintained the same ideas with more moderation and also with less profundity. He claimed, above all, to be able to make a good orator. According to Plato, it was he whom Socrates most persistently made the butt of his sarcasms.
Prodicus, whom Plato himself esteemed, appears to have been principally preoccupied with the moral problem. He was the author of the famous apologue which represented Hercules having to choose between two paths, the one being that of virtue, the other of pleasure. Like Socrates later on, he too was subject to the terrible accusation of impiety, and underwent capital punishment. The Sophists furnish the most important epoch in the history of ancient philosophy; until their advent the philosophic systems were great poems on the total of all things, known and unknown. The Sophists opposed these ambitious and precipitate generalizations, in which imagination had the larger share, and their discovery was to bring philosophy back to its true starting point by affirming that the first thing to do, and that before all else, was to know our own mind and its mechanism. Their error possibly was, while saying that it was the first thing to do, too often to affirm that it was the only thing to do; still the fact remains that they were perfectly accurate in their assurance that it was primary.
CHAPTER III. SOCRATES
Philosophy Entirely Reduced to Morality, and Morality Considered as the End of all Intellectual Activity.
THE PHILOSOPHY OF SOCRATES.—Of Socrates nothing is known except that he was born at Athens, that he held many public discussions with all and sundry in the streets of Athens, and that he died under the Thirty Tyrants. Of his ideas we know nothing, because he wrote nothing, and because his disciples were far too intelligent; in consequence of which it is impossible to know if what they said was thought by him, had really been his ideas or theirs. What seems certain is that neither Aristophanes nor the judges at the trial of Socrates were completely deceived in considering him a Sophist; for he proceeded from them. It is true he proceeded from them by reaction, because evidently their universal scepticism had terrified him; but nevertheless he was their direct outcome, for like them he was extremely mistrustful of the old vast systems of philosophy, and to those men who pretended to know everything he opposed a phrase which is probably authentic: "I know that I know nothing;" for, like the Sophists, he wished to recall philosophy to earth from heaven, namely from metaphysics to the study of man, and nothing else; for, like the Sophists, he confined and limited the field with a kind of severe and imperious modesty which was none the less contemptuous of the audacious; for, finally, like the Sophists, but in this highly analogous to many philosophers preceding the Sophists, he had but a very moderate and mitigated respect for the religion of his fellow-citizens.
According to what we know of Socrates from Xenophon, unquestionably the least imaginative of his disciples, Socrates, like the Sophists, reduced philosophy to the study of man; but his great and incomparable originality lay in the fact that whereas the Sophists wished man to study himself in order to be happy, Socrates wished him to study himself in order to be moral, honest, and just, without any regard to happiness. For Socrates, everything had to tend towards morality, to contribute to it, and to be subordinated to it as the goal and as the final aim. He applied himself unceasingly, relates Xenophon, to examine and to determine what is good and evil, just and unjust, wise and foolish, brave and cowardly, etc. He incessantly applied himself, relates Aristotle—and therein he was as much a true professor of rhetoric as of morality—thoroughly to define and carefully to specify the meaning of words in order not to be put off with vague terms which are illusions of thought, and in order to discipline his mind rigorously so as to make it an organ for the ascertainment of truth.
HIS METHOD.—He had dialectical methods, "the art of conferring," as Montaigne called it, more or less happy, which he had probably borrowed from the Sophists, that contributed to cause him to be considered one of them, and exercised a wide vogue long after him. He "delivered men's minds," as he himself said—that is, he believed, or affected to believe, that the verities are in a latent state in all minds, and that it needed only patience, dexterity, and skillful investigation to bring them to light. Elsewhere, he interrogated in a captious fashion in order to set the interlocutor in contradiction to himself and to make him confess that he had said what he had not thought he had said, agreed to what he had not believed he had agreed to; and he triumphed maliciously over such confusions. In short, he seems to have been a witty and teasing Franklin, and to have taught true wisdom by laughing at everyone. Folk never like to be ridiculed, and no doubt the recollection of these ironies had much to do with the iniquitous judgment which condemned him, and which he seems to have challenged up to the last.
HIS INFLUENCE.—His influence was infinite. It is from him that morality became the end itself, the last and supreme end of all philosophy—the reason of philosophy; and, as was observed by Nietzsche, the Circe of philosophers, who enchants them, who dictates to them beforehand, or who modifies their systems in advance by terrifying them as to what their systems may contain irreverent towards itself or dangerous in relation to it. From Socrates to Kant and thence onward, СКАЧАТЬ