Socratic Eros and Self-Knowledge in Plato’s Alcibiades
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Contemporary scholarship of the Alcibiades, in spite of the long tenacious debates on its Platonic authorship, seems to have reached a considerable consensus that its unifying theme is self-knowledge, and that the impersonal or objective dimension of self is in the spotlight. In this paper I propose that there is another unifying theme in the Alcibiades, i.e. Socratic eros, and that we need to see how the interweaving of the two themes goes. Previous approaches with the dichotomy of self as individual/social, personal/impersonal, inner/outer or subjective/objective are unbalanced, and we should pay attention to the tension and coexistence of the two aspects and introduce an alternative distinction of present/ideal, phenomenal/real, situational/essential self. The ultimate basis of Socratic political philosophy is not altruism but selfism which focuses on self-knowledge, i.e. knowledge of one’s own good, and self-care or selfimprovement through that self-knowledge. His thought is different both from common egoism and from Kantian deontology. Alcibiades’ power, capacity and resources should not be dichotomously neglected, as the distinction between the soul and the body should not be misunderstood as a mere contempt for the body. Alcibiades could become either the greatest good or the greatest evil to the city. This is why he could be Socrates’ beloved.
Abstract
Contemporary scholarship of the Alcibiades, in spite of the long tenacious debates on its Platonic authorship, seems to have reached a considerable consensus that its unifying theme is self-knowledge, and that the impersonal or objective dimension of self is in the spotlight. In this paper I propose that there is another unifying theme in the Alcibiades, i.e. Socratic eros, and that we need to see how the interweaving of the two themes goes. Previous approaches with the dichotomy of self as individual/social, personal/impersonal, inner/outer or subjective/objective are unbalanced, and we should pay attention to the tension and coexistence of the two aspects and introduce an alternative distinction of present/ideal, phenomenal/real, situational/essential self. The ultimate basis of Socratic political philosophy is not altruism but selfism which focuses on self-knowledge, i.e. knowledge of one’s own good, and self-care or selfimprovement through that self-knowledge. His thought is different both from common egoism and from Kantian deontology. Alcibiades’ power, capacity and resources should not be dichotomously neglected, as the distinction between the soul and the body should not be misunderstood as a mere contempt for the body. Alcibiades could become either the greatest good or the greatest evil to the city. This is why he could be Socrates’ beloved.
참고문헌 (30)
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