Images of Wisdom in the Prologue of Plato’s Sophist
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This paper examines the prologue of Plato’s Sophist in light of interpretive claims by Proclus, and revived by Myles Burnyeat, that Plato imaged in the opening scene of his dialogues the main philosophical themes of the work. This paper applies that insight to the prologue of the Sophist and argues that Proclus is right but that the work in which this prologue is embedded is much larger than the dialogue it introduces. A close reading of the Sophist’s prologue reveals it to image, in a literary way, the whole series of dialogues—Theaetetus, Sophist, Statesman, and missing Philosopher—of which the Sophist is a member. At the end of the Sophist, the sophist is identified as imitator of the wise man. The paper explores the sophist in relation to the kinds it imitates, including two sorts of wise men, the philosopher and the statesman, and asks whether there is a wide kind covering all of them, both genuine experts and their benign and dangerous imitators. If there is such a kind, what is its status as a kind? The paper considers a genealogical family, descended from a common ancestor (intelligence or cleverness) with derivative kinds differentiated from one another by their object and their aims, either beneficial or harmful.
Abstract
This paper examines the prologue of Plato’s Sophist in light of interpretive claims by Proclus, and revived by Myles Burnyeat, that Plato imaged in the opening scene of his dialogues the main philosophical themes of the work. This paper applies that insight to the prologue of the Sophist and argues that Proclus is right but that the work in which this prologue is embedded is much larger than the dialogue it introduces. A close reading of the Sophist’s prologue reveals it to image, in a literary way, the whole series of dialogues—Theaetetus, Sophist, Statesman, and missing Philosopher—of which the Sophist is a member. At the end of the Sophist, the sophist is identified as imitator of the wise man. The paper explores the sophist in relation to the kinds it imitates, including two sorts of wise men, the philosopher and the statesman, and asks whether there is a wide kind covering all of them, both genuine experts and their benign and dangerous imitators. If there is such a kind, what is its status as a kind? The paper considers a genealogical family, descended from a common ancestor (intelligence or cleverness) with derivative kinds differentiated from one another by their object and their aims, either beneficial or harmful.
참고문헌 (15)
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