PLato's Seventh Letter (excerpts)

The Seventh Letter

By Plato
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The Seventh Letter

By Plato

Written 360 B.C.E

Translated by J. Harward

Plato TO THE RELATIVES AND FRIENDS OF DION. WELFARE.

You write to me that I must consider your views the same as those of Dion, and you urge me to aid your cause so far as I can in word and deed. My answer is that, if you have the same opinion and desire as he had, I consent to aid your cause; but if not, I shall think more than onceabout it. Now what his purpose and desire was, I can inform you from no mere conjecture but from positive knowledge. For when I made my first visit to Sicily, being then about forty years old, Dion was of the same age as Hipparinos is now, and the opinion which he then formed was that which he always retained, I mean the belief that the Syracusans ought to be free and governed by the best laws. So it is no matter for surprise if some God should make Hipparinos adopt the same opinion as Dion about forms of government. But it is well worth while that you should all, old as well as young, hear the way in which this opinion was formed, and I will attempt to give you an account of it from the beginning. For the present is a suitable opportunity.

In my youth I went through the same experience as many other men. I fancied that if, early in life, I became my own master, I should at once embark on a political career. And I found myself confronted with the following occurrences in the public affairs of my own city. The existing constitution being generally condemned, a revolution took place, and fifty-one men came to the front as rulers of the revolutionary government, namely eleven in the city and ten in the Peiraeus-each of these bodies being in charge of the market and municipal matters-while thirty were appointed rulers with full powers over public affairs as a whole. Some of these were relatives and acquaintances of mine, and they at once invited me to share in their doings, as something to which I had a claim. The effect on me was not surprising in the case of a young man. I considered that they would, of course, so manage the State as to bring men out of a bad way of life into a good one. So I watched them very closely to see what they would do.

And seeing, as I did, that in quite a short time they made the former government seem by comparison something precious as gold-for among other things they tried to send a friend of mine, the aged Socrates, whom I should scarcely scruple to describe as the most upright man of that day, with some other persons to carry off one of the citizens by force to execution, in order that, whether he wished it, or not, he might share the guilt of their conduct; but he would not obey them, risking all consequences in preference to becoming a partner in their iniquitous deeds-seeing all these things and others of the same kind on a considerable scale, I disapproved of their proceedings, and withdrew from any connection with the abuses of the time.

Not long after that a revolution terminated the power of the thirty and the form of government as it then was. And once more, though with more hesitation, I began to be moved by the desire to take part in public and political affairs. Well, even in the new government, unsettled as it was, events occurred which one would naturally view with disapproval; and it was not surprising that in a period of revolution excessive penalties were inflicted by some persons on political opponents, though those who had returned from exile at that time showed very considerable forbearance. But once more it happened that some of those in power brought my friend Socrates, whom I have mentioned, to trial before a court of law, laying a most iniquitous charge against him and one most inappropriate in his case: for it was on a charge of impiety that some of them prosecuted and others condemned and executed the very man who would not participate in the iniquitous arrest of one of the friends of the party then in exile, at the time when they themselves were in exile and misfortune.

As I observed these incidents and the men engaged in public affairs, the laws too and the customs, the more closely I examined them and the farther I advanced in life, the more difficult it seemed to me to handle public affairs aright. For it was not possible to be active in politicswithout friends and trustworthy supporters; and to find these ready to my hand was not an easy matter, since public affairs at Athens were not carried on in accordance with the manners and practices of our fathers; nor was there any ready method by which I could make new friends. The laws too, written and unwritten, were being altered for the worse, and the evil was growing with startling rapidity. The result was that, though at first I had been full of a strong impulse towards political life, as I looked at the course of affairs and saw them being swept in all directions by contending currents, my head finally began to swim; and, though I did not stop looking to see if there was any likelihood of improvement in these symptoms and in the general course of public life, I postponed action till a suitable opportunity should arise. Finally, it became clear to me, with regard to all existing communities, that they were one and all misgoverned. For their laws have got into a state that is almost incurable, except by some extraordinary reform with good luck to support it. And I was forced to say, when praising true philosophy that it is by this that men are enabled to see what justice in public and private life really is. Therefore, I said, there will be no cessation of evils for the sons of men, till either those who are pursuing a right and true philosophy receive sovereign power in the States, or those in power in the States by some dispensation of providence become true philosophers.

Tuesday, April 30, 2013

Assignment One: Putting Oneself in Question

Assignment 1.1
Please read the following fictional narrative and reflect on your own thoughts and experience as you read.

 Write a 2-3 paragraph (double-space) reflection in answer to the question 'Who am I? (really)'. Why was Socrates unable to answer my question?

Several weeks ago I was driving along the avenue, I saw this  gnarly old man with a grey beard just outside of my favorite cafe. As I recall, he was talking to no one and pointing to the ground. I parallel parked my silver-grey KIA and headed in for my double latte. As I walked into the cafe I overheard this man repeating these words: 'Who am I?' 'Where do I come from?' and 'Where am I going?' "Strange man," I thought to myself, and I put the incident out of my mind completely and returned to work.

Today, however, as I lay half asleep/half awake, those questions surrounded all of my thoughts and I cannot stop wondering, searching for answers to these basic questions. "Who am I?"

I found many answers: I am a university student, an employee, a son or daughter or husband or wife, a citizen, human, a child of God, an animal that speaks and thinks. But who am I really, the question persists---even now, I am asking myself, who is thinking these thoughts?

As I meditate upon this question, I notice that whenever I question my mind engages in thinking; and when I find an answer, my mind stops for a moment until the next question begins. I see that it is asking the question that moves my mind to think.

Now as I gaze from the cafe window I see that old man again, I stand up and hurry out to meet him: "Who am I? Where do I come from? Where am I going?" he repeats almost like a song. I ask him for his name, but he only says: Socrates. "So I took up my question: Who am I?" Socrates said, "Well who are you? I cannot answer this for you, you must KNOW THYSELF!" We spoke back and forth until it was time for me to go back to work, "Gotta go back to work, thanks for chatting Socrates." "Remember what I tell you: The Unexamined Life is not worth Living."


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