글, 말, 기억 - 플라톤의 문자비판에 대한 또 하나의 해석 -
Writing, Speech, and Memory - An interpretation of Plato's critique of writing -
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This article aims at reconsidering Plato’s critique of writing in relation to the ‘literate’ character of his philosophy elaborated by many influential studies of orality and literacy in the ancient Greek world. It mainly focuses on three following questions: (1) Supposing that Plato’s philosophy represents ‘the literate mind’ in contrast to the oral tradition of epic poetry, wherein exactly lies the ‘literate’ character of his philosophy, especially of his doctrine of ideas? (2) Why does Plato - as a representative of literal culture - condemn writing and furthermore language in general as incapable of transmitting philosophical knowledge? And what kind of speech does he have in mind, when he prefers it to writing? (3) In what relation are, in the context of his philosophy, writing and speech to each other, and in spite of his distrust of writing, why did he write his dialogues? In answering these questions, I argue that the Platonic ideas are, as it were, the stoicheia or alphabet letters of the whole nature that are to be recollected by dialectical discourse (dialektikē), and that his dialogues as written texts are deemed to serve as the hypomnēmata or memoranda of the dialectical process of recollection itself, not as any means for transmitting the knowledge of the ideas.
Abstract
This article aims at reconsidering Plato’s critique of writing in relation to the ‘literate’ character of his philosophy elaborated by many influential studies of orality and literacy in the ancient Greek world. It mainly focuses on three following questions: (1) Supposing that Plato’s philosophy represents ‘the literate mind’ in contrast to the oral tradition of epic poetry, wherein exactly lies the ‘literate’ character of his philosophy, especially of his doctrine of ideas? (2) Why does Plato - as a representative of literal culture - condemn writing and furthermore language in general as incapable of transmitting philosophical knowledge? And what kind of speech does he have in mind, when he prefers it to writing? (3) In what relation are, in the context of his philosophy, writing and speech to each other, and in spite of his distrust of writing, why did he write his dialogues? In answering these questions, I argue that the Platonic ideas are, as it were, the stoicheia or alphabet letters of the whole nature that are to be recollected by dialectical discourse (dialektikē), and that his dialogues as written texts are deemed to serve as the hypomnēmata or memoranda of the dialectical process of recollection itself, not as any means for transmitting the knowledge of the ideas.
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