The meaning of ‘taking the human soul as a whole’ in the Phaedrus: Toward a possible mystical hermeneutics
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According to Plato, the function of rhetoric is “to influence men’s souls” (271c) by means of words, so the object of rhetoric is the human soul. Therefore, one must study the nature of the soul in order to be a good rhetorician. The process of “taking the human soul as a whole,” which is based on dialectics is a necessary method for attaining knowledge of the human soul. In addition, Plato claims that the human soul is ontologically and teleologically divine. If then, how can the procedure of “taking the human soul as a whole,” based on the analytical method of dialectics, give knowledge of the soul’s divinity? I argue that the inquiry is linked with a hidden epistemological dimension of Plato’s “taking the human soul as a whole.” Plato’s divine madness may be a starting point because, according to Plato, divine madness is an event in the human soul and, at the same time, comes from divinity. ???Plato divides madness into divine and human kinds. He further divides divine madness into four different types (Apollo, Dionysus, Muses, Eros). I suggest that Plato’s erotic madness, which he regards as the best among them, leads the philosopher to mystical union. I also claim that “the final revelation,” as a pinnacle of erotic madness, becomes an epistemological ground for the soul’s divinity. Due to the final revelation, an event in the human soul with the highest bliss, Plato regards erotic madness as “the best.” Thus the procedure of ‘taking the soul as a whole’ should include an epistemology of the soul’s divinity. And if the divinity of the soul is confirmed in the final revelation, a Platonic “taking the human soul as a whole” implies a combination of the analytical method of dialectics and mystical union. ???If we want to be faithful to Plato’s own agenda, I argue that we should be more sensitive to the mystical dimensions of Plato’s thought. Finally, according to a mystical reading of Plato, doing philosophy is not only a rational and discursive way of finding objective truth, but also an erotic way to realize the eternal beauty in the human soul through mystical union. The Phaedrus demonstrates that without taking the final revelation into consideration, the Platonic meaning of life, the aim of rhetoric, and the purpose of education of young men cannot be understood properly. In short, we should also take Plato’s emphasis on the human intellect and the final revelation as a whole if we want to be more faithful to Plato’s own voice.
Abstract
According to Plato, the function of rhetoric is “to influence men’s souls” (271c) by means of words, so the object of rhetoric is the human soul. Therefore, one must study the nature of the soul in order to be a good rhetorician. The process of “taking the human soul as a whole,” which is based on dialectics is a necessary method for attaining knowledge of the human soul. In addition, Plato claims that the human soul is ontologically and teleologically divine. If then, how can the procedure of “taking the human soul as a whole,” based on the analytical method of dialectics, give knowledge of the soul’s divinity? I argue that the inquiry is linked with a hidden epistemological dimension of Plato’s “taking the human soul as a whole.” Plato’s divine madness may be a starting point because, according to Plato, divine madness is an event in the human soul and, at the same time, comes from divinity. ???Plato divides madness into divine and human kinds. He further divides divine madness into four different types (Apollo, Dionysus, Muses, Eros). I suggest that Plato’s erotic madness, which he regards as the best among them, leads the philosopher to mystical union. I also claim that “the final revelation,” as a pinnacle of erotic madness, becomes an epistemological ground for the soul’s divinity. Due to the final revelation, an event in the human soul with the highest bliss, Plato regards erotic madness as “the best.” Thus the procedure of ‘taking the soul as a whole’ should include an epistemology of the soul’s divinity. And if the divinity of the soul is confirmed in the final revelation, a Platonic “taking the human soul as a whole” implies a combination of the analytical method of dialectics and mystical union. ???If we want to be faithful to Plato’s own agenda, I argue that we should be more sensitive to the mystical dimensions of Plato’s thought. Finally, according to a mystical reading of Plato, doing philosophy is not only a rational and discursive way of finding objective truth, but also an erotic way to realize the eternal beauty in the human soul through mystical union. The Phaedrus demonstrates that without taking the final revelation into consideration, the Platonic meaning of life, the aim of rhetoric, and the purpose of education of young men cannot be understood properly. In short, we should also take Plato’s emphasis on the human intellect and the final revelation as a whole if we want to be more faithful to Plato’s own voice.
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