J. Burnet: Development of Greek Philosophy

Page 10

If we wish to understand the development of Greek philosophy, it is of the first importance that we should realize the intellectual ferment which existed at Athens in the great days of the Periclean age. It has been mentioned already that Anaxagoras of Clazomenae had settled there, and it was not long before his example was followed by others. In particular, Zeno of Elea (c. 450 B. C.), the favourite disciple of Parmenides, had a considerable following at Athens. He made it his business to champion the doctrine of his master by showing that those who refused to accept it were obliged to give their assent to views which were at least as repugnant to common sense, and in this way he incidentally did much for mathematics and philosophy by raising the difficulties of infinite divisibility and continuity in an acute form. All that is something quite apart from the influence of the 'sophists' at a rather later date, though they too came both from the east and from the west, and though they had been influenced by the more strictly philosophical schools of these regions. It was into this Athens that Socrates was born (470 B. C.) about ten years after the battle of Salamis, and he was naturally exposed to all these conflicting influences, of which Plato has given us a vivid description in the Phaedo, from his earliest youth. He cannot, in fact, be understood at all unless this historical background is kept constantly in view. There can be no reasonable doubt that at a very early age he attached himself to Archelaus, an Athenian who had succeeded Anaxagoras, when that philosopher had to leave Athens for Lampsacus. Ion of Chios, a contemporary witness, said that Socrates had visited Asia Minor with Archelaus, and that appears to refer to the siege of Samos, when Socrates was under thirty. There is no reason whatever to doubt the statement, which Plato makes more than once, that he had met Parmenides and Zeno at a still earlier date. At any rate, the influence of Zeno on the dialectic of Socrates is unmistakable. We may also take it that he was familiar with all sorts of Orphic and Pythagorean sectaries. Aeschines of Sphettos wrote a dialogue entitled Telauges, in which he represented Socrates as rallying the extreme asceticism of the strict followers of Pythagoras. So far, however, as we can form a picture of him for ourselves, he was not the sort of man to become the disciple of any one. He was a genuine Athenian in respect of what is called his 'irony', which implies a certain humorous reserve which kept him from all extravagances, however interested he might be in the extravagances of others. Nevertheless, while still quite a young man, he had somehow acquired a reputation for 'wisdom', though he himself disclaimed anything of the sort. He had also, it appears, gathered round him a circle of 'associates' (ἑταιροι {hetairoi}). The only direct evidence we have for these early days is the Clouds of Aristophanes (423 B. C.), which is of course a comedy and must not be taken too literally. On the other hand, a comic poet who knew his business (and surely Aristophanes did) could hardly present a well-known man to the Athenian public in a manner which had no relation to fact at all. It is fortunate that there is a passage in Xenophon's Memorabilia (i. 6) which seems to supply us with the very background we need to make the Clouds intelligible. It represents Socrates in an entirely different light from that in which he appears in the rest of the work, and it can hardly be Xenophon's own invention. It seems to refer to a time when Plato and Xenophon were babies, if not to a time before they were born, and it is probable that it comes from some literary source which we can no longer trace. We are told, then, that Antiphon the sophist was trying to detach his companions (συνουσιασται {synousiastai}) from Socrates, and a conversation followed in which he charged him with teaching his followers to be miserable rather than happy, and added that he was right not to charge a fee for his teaching, since in fact it was of no value. It will be seen that this implies a regular relation between Socrates and his followers which was sufficiently well known to arouse professional jealousy. Socrates does not attempt to deny the fact. He says that what he and his companions do is to spend their time together in studying the wisdom of the men of old which they have left behind them in books, and that, if they come upon anything which they think is good, they extract it for their own use, and count it great gain if, in doing this, they become friends to one another. It is obvious that this suggests something quite different from the current view of Socrates as a talker at street corners, something much more like a regular school, and that, so far as it goes, it explains the burlesque of Aristophanes.

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J. Burnet
Development of Greek Philosophy

Learned Freeware

J. Burnet Development of Greek Philosophy

Learned Freeware

J. Burnet
Development of Greek Philosophy