Platonic Myths of the Afterlife and Their Psychagogic Function A DISS

287 Pages·2016·3.23 MB·English

THE CATHOLIC UNIVERSITY OF AMERICA
Turning the Whole Soul: Platonic Myths of the Afterlife and Their Psychagogic Function
A DISSERTATION
Submitted to the Faculty of the
School of Philosophy
Of The Catholic University of America
In Partial Fulfillment of the Requirements
For the Degree
Doctor of Philosophy
©
Copyright
All Rights Reserved
By
Joseph Michael Forte
Washington, D.C.
2016
Turning the Whole Soul: Platonic Myths of the Afterlife and Their Psychagogic Function
Joseph M. Forte, M.A., Ph.D.
Matthias Vorwerk, Ph.D.
Abstract
Plato’s myths of the afterlife have, for centuries, puzzled scholars. This has been the case
for a number of reasons, including but not limited to Plato’s (perhaps intentional) lack of clarity
about the function of those myths in their respective dialogues. This study provides a systematic
account of this function: the psychagogy, or soul-turning, that these myths provoke in their
readers—that is, the multifaceted ways in which souls are led out of the darkness of ignorance to
the light of knowledge by these powerful image-rich passages. In the course of this account, new
light is shed on the very concept of psychagogy in Plato, as well as on what exactly constitutes a
Platonic myth of the afterlife, and also on the ways in which the Republic can serve as an
illuminating lens through which to read the Phaedo and Gorgias.
The study begins by laying out its foundation in chapter 1: an understanding of Platonic
myth situated in secondary scholarship, a working conception of what constitutes a Platonic
myth of the afterlife, and an understanding of psychagogy that incorporates both its description
in the Phaedrus and its expression in the psychology, epistemology, and metaphysics of the
Republic. The account of the Republic focuses in particular on the tripartite soul (rational,
spirited, and appetitive) and on the simile of the Line and the Allegory of the Cave, which
provide the interpretive tools for the subsequent study of the myths. The central chapters (2-4)
examine the concluding myths of the Republic, Phaedo, and Gorgias: the myth of Er, the “True
Earth” myth, and the Gorgias myth of judgment, respectively. Each chapter proceeds first with a
literal reading of the myth, showing how such a reading engages each aspect of the reader’s
tripartite soul, while also leading the soul from mere conjecture to belief or true opinion—that is,
from the lowest stage of knowledge according to the simile of the Divided Line and the Allegory
of the Cave to the second lowest. The second major part of each central chapter is a figurative or
metaphorical reading that shows how such an interpretation, while engaging each aspect of the
tripartite soul, leads it further than belief or true opinion toward knowledge in the vast realm of
intelligible (as opposed to physical) realities. Chapter 5 considers other mythical passages in
Plato regarding the afterlife, from the Phaedrus, Meno, Laws, Timaeus, Apology, and Theatetus,
explaining why these passages are essentially different from the three central myths of the study
and, thus, why those three, and not the others, properly constitute Plato’s afterlife myths. The
essential difference is the specific manner in which the psychagogy of the three central myths is
carried out, which draws largely on the consummating function of these myths within their
respective dialogues. The dissertation concludes with a chapter spelling out the contributions of
the study in further detail.
This dissertation by Joseph M. Forte fulfills the dissertation requirement for the doctoral
degree in Philosophy approved by Matthias Vorwerk, Ph.D., as Director, and by Thérèse-Anne
Druart, Ph.D., and Cristina Ionescu, Ph.D., as Readers.
______________________________
Matthias Vorwerk, Ph.D., Director
______________________________
Thérèse-Anne Druart, Ph.D., Reader
______________________________
Cristina Ionescu, Ph.D., Reader
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This dissertation is dedicated to my daughter, Laura Jeanmarie,
my love for whom inspired me every day of this journey,
and my wife, Elise Renee,
my love and appreciation for whom I cannot possibly express in words.
Her moral and emotional support provided an essential motivating foundation for me.
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CONTENTS
CHAPTER ONE. Introduction
1.1. The Background, Motivation, and Purpose of this Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
1.1.1 Background. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
1.1.1.1 Basic Introduction to the Topic of This Inquiry. . . . . . . . . . . . . . . . . . . . . .1
1.1.1.2 Why Does Plato Write Myths? Different Approaches in Scholarship. . . . .4
1.1.1.3 What is Platonic Psychagogy?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.1.1.4 An Overview of the Tools With Which the Afterlife Myths Function. . . .12
1.1.1.5 What is a Platonic Myth of the Afterlife?. . . . . . . . . . . . . . . . . . . . . . . . . . 17
1.1.2 The Motivation, Purpose, and Originality of this Study. . . . . . . . . . . . . . . . . . . . . . 25
1.2. The Turning of the Whole Soul. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .27
1.2.1 Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
1.2.2 What Is the Whole Soul According to Plato’s Republic?. . . . . . . . . . . . . . . . . . . . . .29
1.2.2.1 Republic 4: The Basic Distinctions (431b-443e). . . . . . . . . . . . . . . . . . . . 29
1.2.2.2 Republic 6-10: Further Distinctions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
1.2.3 Details About the Interaction of the Soul’s Aspects According to the Republic. . . .44
1.2.3.1 Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .44
1.2.3.2 The Desires of Rationality and Spirit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .46
1.2.3.3 The Rationality of Spirit and Appetite. . . . . . . . . . . . . . . . . . . . . . . . . . . . .47
1.2.3.4 Conclusions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
1.2.4 The Turning of the Soul in its Ascent Through the Cave. . . . . . . . . . . . . . . . . . . . . .51
1.2.4.1 Introduction: Explanation of the Purpose of this Section. . . . . . . . . . . . . .51
1.2.4.2 The Simile of the Divided Line. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
1.2.4.3 Eἰκασία and the Cave. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .56
1.2.4.4 The Turn to ∏ίστις (Turn #1). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .58
1.2.4.5 The Turn to ∆ιάνοια (Turn #2). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
1.2.4.6 The Transition to Nόησις. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65
1.2.4.7 The Turn Back Into the Cave (Turn #3). . . . . . . . . . . . . . . . . . . . . . . . . . .68
1.2.4.8 What, Exactly, Is the Turning of the Whole Soul?. . . . . . . . . . . . . . . . . . .71
1.2.4.9 Conclusions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .76
CHAPTER TWO. Psychagogy and the Myth of Er
2.1 Introduction: Plato’s Criticism of Poetry: What Does it Mean for the Myth of Er?. . . . . . . . .79
2.2 The Myth of Er as an Invitation to Belief: A Literal Interpretation. . . . . . . . . . . . . . . . . . . . . 82
2.2.1 The First Seven Days: On the Meadow of Souls. . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
2.2.2 Days Eight to Twelve of the Journey: The Souls See the Light. . . . . . . . . . . . . . . . .94
2.2.3 Choose the Life of Philosophy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
2.3 Reading the Myth of Er Figuratively. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112
2.3.1 Discerning the Invitation to a Figurative Interpretation: 613b-616a. . . . . . . . . . . . 112
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2.3.2 To the Light. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .119
2.3.3 This Myth Can Save Us. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
2.3.4 The Turn Back In. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
2.3.5 Conclusions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .139
CHAPTER THREE. The True Earth and the Turning of the Whole Soul
3.1 Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142
3.2 The Context and Themes of the Phaedo in Relation to Its Final Myth. . . . . . . . . . . . . . . . . 143
3.3 Reading the Myth Literally: It is Right to Think That We Should Care Greatly For Our Souls
3.3.1 The Beginning of the Journey Yonder: Many Paths and Guides. . . . . . . . . . . . . . . 147
3.3.2 The True Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148
3.3.3 The Judged Journey to Their Proper Places In, On, or Above the True Earth. . . . . 154
3.4 Reading the Phaedo Myth of Judgment Figuratively. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
3.4.1 Discerning the Invitation to Interpret Metaphorically. . . . . . . . . . . . . . . . . . . . . . . 165
3.4.2 The True Earth Considered Metaphorically. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168
3.4.3 The Turn Back In to the Cave. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .180
3.5 Conclusions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182
CHAPTER FOUR. The Psychagogy of the Final Myth of the Gorgias
4.1 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187
4.2 Context: “Mytho-Logos”. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187
4.3 Reading the Gorgias Myth of Judgment Literally. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188
4.4 Interpreting the Gorgias Myth Metaphorically. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 200
4.5 The Turn Back In to the Cave. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
4.6 The Gorgias Myth as Good Poetry and Good Writing. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 206
4.7 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207
CHAPTER FIVE. Related Mythical Passages on the Afterlife in Plato’s Dialogues
5.1 Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210
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5.2 Phaedrus 244a-257d: The Second Speech: A Palinode in Honor of Love. . . . . . . . . . . . . . .212
5.3 Meno 81a-e: The Mythical Introduction of Recollection. . . . . . . . . . . . . . . . . . . . . . . . . . . . 221
5.4 Laws 903a-905c: Persuading Those Who Think the Gods Do Not Care for Humans. . . . . . 228
5.5 Timaeus 41a-44c: The Birth of Humanity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234
5.6 Apology 40d-41b: Socrates Consoles Friends and Admirers With Words About His Fate. . 239
5.7 Theatetus 176a-177b. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 244
5.8 Conclusions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .247
CHAPTER SIX. Conclusions
6.1 Similarities and Differences Among the Three Central Myths. . . . . . . . . . . . . . . . . . . . . . . . 248
6.2 Casting New Light on What Constitutes a Platonic Myth of the Afterlife. . . . . . . . . . . . . . . 251
6.3 New Light on the Nature of Psychagogy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252
6.4 From Platonic Education to Modern Education. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 255
6.5 Mῦθος and Λόγος. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259
6.6 The Republic and Phaedrus Reflected in the Phaedo and Gorgias. . . . . . . . . . . . . . . . . . . .260
Appendix 1: The Parts of the Soul Broken Down. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .262
Appendix 2: The Cave. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263
Appendix 3: The True Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 264
Bibliography. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265
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Acknowledgements
I am very grateful to my director, Dr. Matthias Vorwerk, for his steady, encouraging hand, as
well as his continuously impressive knowledge and attention to detail. I am also very grateful
for the time, encouragement, and sharp insights of my readers, Drs. Thérèse-Anne Druart and
Cristina Ionescu.
I warmly thank the friends and colleagues who proofread my work, most especially
Dr. Francis Fallon, who was not only a keen second set of eyes, but who also served as the moral
support that only a true, complete friend can be.
I also thank the Dean of the School of Philosophy, Dr. John McCarthy, for his guidance and
encouragement, and all of the logistical support provided by the assistants to the dean throughout
the years. Additionally, I am most appreciative of the guidance and inspiration provided by our
former Dean, the late Rev. Dr. Kurt Pritzl, O.P.
There are many other friends, mentors, and colleagues who played significant roles in the
success of this undertaking through their general advice and/or specific insights. Of these, I
would like to thank the following most especially: Dr. Jeffrey Bloechl, Dr. Michael Formichelli,
Rev. Dr. Gary Gurtler, S.J., Dr. Jonathan Harmon, and Dr. Marina McCoy, all from my time at
Boston College; Dr. Marcel Brown, Mr. James Despres, Mr. Taylor Fayle, Dr. Michael Gorman,
Dr. Tobias Hoffmann, and Dr. Todd Lidh, all from The Catholic University of America; Dr.
Laura McAlinden, Dr. Aeon Skoble, and Dr. Roben Torosyan, from Bridgewater State
University, where I taught for some time; Dr. Lawrence Cahoone, Dr. Christopher Dustin, and
Dr. Joseph Lawrence, my undergraduate philosophy professors from The College of the Holy
Cross; Mr. John Connelly and Dr. James Sherman, from my Regis High School community
where I was initially turned to the study of philosophy; and finally, Dr. George Harne from my
new home at Northeast Catholic College in the mountains of New Hampshire.
I would also like to thank my students from all of the aforementioned institutions, from whom I
learned a great deal, especially Mr. Justin Tung, for his valiant attempts to illustrate the spindle
and light in the myth of Er.
Finally, last but not least, I owe a debt of gratitude to my parents, Mrs. Jeanmarie Forte and Mr.
Joseph P. Forte, my in-laws, Mrs. Laura Marchessault and Mr. Steven Marchessault, my sister,
Mrs. Jenny Grace Jablonka, and all of my siblings-in-law: Mrs. Andrea Polonetsky, Mr. Cory
Polonetsky, Mr. Steven Marchessault, Ms. Amy Marchessault, Mr. Stanley Jablonka, and Mr.
James Marchessault; as well as my entire extended family, especially Mr. Thomas Marchessault,
Mrs. Sally Marchessault, Mr. Sean Jackson, Mrs. Corrie Jackson, Mrs. Kathryn Mulvaney, and
Mr. Max Reinhold. My family not only provided love and moral support, but also child care and
other logistical support, for which I am extremely thankful.
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CHAPTER ONE
INTRODUCTION
1.1 The Background, Motivation, and Purpose of This Study
1.1.1 Background
1.1.1.1 Basic Introduction to the Topic of This Inquiry.
The specific aim of this dissertation is to explain the ways in which Plato’s myths of the
afterlife provide a psychagogic function by turning the whole soul of their reader, by which I
mean that they provide guidance toward both understanding and living the good life. Though
these particular texts are a distinct category of Platonic myth primarily because of their thematic
similarities, they have historically been an intensely debated topic of scholarship largely because
of the perplexities they provoke.1 For instance, the Republic points to a conception of justice as
valuable in itself; however, the myth of Er, which concludes this dialogue, indicates that the
pursuit of justice is praiseworthy because of the rewards that await just people in the afterlife.
Furthermore, the myth of Er contains an elaborate depiction of the κόσµος while the Phaedo
afterlife myth elaborates on the geological structure of the “True Earth” as well as its immediate
cosmic surroundings.2 Both of these aspects of each myth seem ill-fitting since (1) neither
dialogue treats either the κόσµος or the earth as a topic of discussion anywhere else and (2) the
philosophical need for such detailed astronomical or geological accounts is not immediately
clear.
1 General thematic similarities include the fact that the closing myths of the Republic, Phaedo, and Gorgias (614b-
621d, 107c-115a, 523a-527e, respectively) each describe in detail the soul’s journey in the afterlife, including its
judgment, as well as its rewards and punishments. For examples of the history of debate and perplexity surrounding
these myths see footnote 4 below.
2 See Republic 616b-617c and Phaedo 108c-113c.