A Critical History of Greek Philosophy - W. T. Stace (ebook reader below 3000 txt) 📗

right. All men seek the good, but men differ as to what the good is. "No man," said Socrates, "intentionally does wrong." He does wrong, because he does not know the true concept of right, and being ignorant, thinks that what he is doing is good. "If a man intentionally does wrong," said Socrates again, "he is better than a man who does so unintentionally." For the former has in him the essential condition of goodness, knowledge of what goodness is, but the latter, lacking that knowledge, is hopeless.

Aristotle, in commenting upon this whole doctrine, observed that Socrates had ignored or forgotten the irrational parts of the soul. Socrates imagined that everybody's actions are governed solely by reason, and that therefore if only they reasoned aright, they must do right. He forgot that the majority of men's actions are governed by passions and emotions, "the irrational parts of the soul." Aristotle's criticism of Socrates is unanswerable. All experience shows that men do deliberately do wrong, that, knowing well what is right, they nevertheless do wrong. But it is easy to see why Socrates made this mistake; he was arguing only from {148} his own case. Socrates really does appear to have been above human weakness. He was not guided by passions, but by reason, and it followed as the night follows the day, that if Socrates knew what was right, he did it. He was unable to understand how men, knowing the right, could yet do the wrong. If they are vicious, he thought, it must be because they do not know what is right. The criticism of Aristotle is thus justified. Yet for all that, the theory of Socrates is not to be too quickly brushed aside. There is more truth in it than appears at first sight. We say that a man believes one thing and does another. Yet it is a matter of question what a man really believes, and what is the test of his belief. Men go to church every Sunday, and there repeat formulas and prayers, of which the main idea is that all earthly riches are worthless in comparison with spiritual treasures. Such men, if asked, might tell us that they believe this to be true. They believe that they believe it. And yet in actual life, perhaps, they seek only for earthly riches, and behave as if they thought these the supreme good. What do such men really believe? Do they believe as they speak, or as they act? Is it not at least arguable that they are really pursuing what they believe to be good, and that, if they were genuinely convinced of the superiority of spiritual treasures, they would seek them, and not material riches? This at least is what Socrates thought. All men seek the good, but the many do not know what the good is. There is certainly truth in this in many cases, though in others there can be no doubt that men do deliberately what they know to be evil.

There are two other characteristic Socratic propositions {149} which flow from the same general idea, that virtue is identical with knowledge. The first is, that virtue can be taught. We do not ordinarily think that virtue can be taught like arithmetic. We think that virtue depends upon a number of factors, prominent among which are the inborn disposition of a man, heredity, environment, modified to some extent by education, practice, and habit. The consequence is that a man's character does not change very much as he grows older. By constant practice, by continual self-control, a man may, to some extent, make himself better, but on the whole, what he is he remains. The leopard, we say, does not change his spots. But as, for Socrates, the sole condition of virtue is knowledge, and as knowledge is just what can be imparted by teaching, it followed that virtue must be teachable. The only difficulty is to find the teacher, to find some one who knows the concept of virtue. What the concept of virtue is--that is, thought Socrates, the precious piece of knowledge, which no philosopher has ever discovered, and which, if it were only discovered, could at once be imparted by teaching, whereupon men would at once become virtuous.

The other Socraticism is that "virtue is one." We talk of many virtues, temperance, prudence, foresight, benevolence, kindness, etc. Socrates believed that all these particular virtues flowed from the one source, knowledge. Therefore knowledge itself, that is to say, wisdom, is the sole virtue, and this includes all the others.

This completes the exposition of the positive teaching of Socrates. It only remains for us to consider what position Socrates holds in the history of thought. There are two sides of the Socratic teaching. In the first {150} place, there is the doctrine of knowledge, that all knowledge is through concepts. This is the scientific side of the philosophy of Socrates. Secondly, there is his ethical teaching. Now the essential and important side of Socrates is undoubtedly the scientific theory of concepts. It is this which gives him his position in the history of philosophy. His ethical ideas, suggestive as they were, were yet all tainted with the fallacy that men are governed only by reason. Hence they have exercised no great influence on the history of thought. But the theory of concepts worked a revolution in philosophy. Upon a development of it is founded the whole of Plato's philosophy, and, through Plato, the philosophy of Aristotle, and, indeed, all subsequent idealism. The immediate effect of this theory, however, was the destruction of the teaching of the Sophists. The Sophists taught the doctrine that truth is sense-perception, and as the perceptions of different individuals differ in regard to the same object, it followed that truth became a matter of taste with the individual. This undermined all belief in truth as an objective reality, and, by similar reasoning, faith in the objectivity of the moral law was also destroyed. The essential position of Socrates is that of a restorer of faith. His greatness lay in the fact that he saw that the only way to combat the disastrous results of the Sophistic teaching was to refute the fundamental assumption from which all that teaching flowed, the assumption, namely, that knowledge is perception. Against this, therefore, Socrates opposed the doctrine that knowledge is through concepts. To base knowledge upon concepts is to base it upon the universality of reason, and therefore to restore it from the {151} position of a subjective seeming to that of an objective reality.

But though Socrates is thus a restorer of faith, we must not imagine that his thought is therefore a mere retrogression to the intellectual condition of pre-Sophistic times. It was, on the contrary, an advance beyond the Sophists. We have here, in fact, an example of what is the normal development of all thought, whether in the individual or the race. The movement of thought exhibits three stages. The first stage is positive belief, not founded upon reason; it is merely conventional belief. At the second stage thought becomes destructive and sceptical. It denies what was affirmed in the previous stage. The third stage is the restoration of positive belief now founded upon the concept, upon reason, and not merely upon custom. Before the time of the Sophists, men took it for granted that truth and goodness are objective realities; nobody specially affirmed it, because nobody denied it. It seemed obvious. It was, thus, not believed on rational grounds, but through custom and habit. This, the first stage of thought, we may call the era of simple faith. When the Sophists came upon the scene, they brought reason and thought to bear upon what had hitherto been accepted as a matter of course, namely law, custom, and authority. The first encroachment of reason upon simple faith is always destructive, and hence the Sophists undermined all ideals of goodness and truth. Socrates is the restorer of these ideals, but with him they are no longer the ideals of simple faith; they are the ideals of reason. They are based upon reason. Socrates substituted comprehending belief for unintelligent assent. We may contrast him, in this {152} respect, with Aristophanes. Aristophanes, the conservative, the believer in the "good old times," saw, as clearly as Socrates, the disastrous effects worked by the Sophists upon public morals. But the remedy he proposed was a violent return to the "good old times." Since it was thought which worked these ill effects, thought must be suppressed. We must go back to simple faith. But simple faith, once destroyed by thought, never returns either to the individual, or to the race. This can no more happen than a man can again become a child. There is only one remedy for the ills of thought, and that is, more thought. If thought, in its first inroads, leads, as it always does, to scepticism and denial, the only course is, not to suppress thought, but to found faith upon it. This was the method of Socrates, and it is the method, too, of all great spirits. They are not frightened of shadows. They have faith in reason. If reason leads them into the darkness, they do not scuttle back in fright. They advance till the light comes again. They are false teachers who counsel us to give no heed to the promptings of reason, if reason brings doubt into our beliefs. Thought cannot be thus suppressed. Reason has rights upon us as rational beings. We cannot go back. We must go on, and make our beliefs rational. We must found them upon the concept, as Socrates did. Socrates did not deny the principle of the Sophists that all institutions, all ideals, all existing and established things must justify themselves before the tribunal of reason. He accepted this without question. He took up the challenge of thought, and won the battle of reason in his day.

The Sophists brought to light the principle of subjectivity, the principle that the truth must be my truth, {153} and the right my right. They must be the products of my own thinking, not standards forcibly imposed upon me from without. But the mistake of the Sophists was to imagine that the truth must be mine, merely in my capacity as a percipient creature of sense, which means that I have a private truth of my own. Socrates corrected this by admitting that the truth must be my truth, but mine in my capacity as a rational being, which means, since reason is the universal, that it is not my private truth, but universal truth which is shared by and valid for all rational beings. Truth is thus established as being not mere subjective appearance, but objective reality, independent of the sensations, whims, and self-will of the individual. The whole period of Socrates and the Sophists is full of instruction. Its essential lesson is that to deny the supremacy of reason, to set up any other process of consciousness above reason, must inevitably end in scepticism and the denial of the objectivity of truth and morality. Many theosophists and others, at the present day, teach the doctrine of what they call "intuition." The supreme kind of religious knowledge, they think, is to be reached by intuition, which is conceived as something higher than reason. But this is simply to make the mistake of Protagoras over again. It is true that this so-called intuition is not merely sense-perception, as was the case with Protagoras. It is, however, a form of immediate spiritual perception. It is immediate apprehension of the object as being present to me, as having thereness. It is therefore of the nature of perception. It is spiritual and super-sensuous, as opposed to material and sensuous, perception. But it makes no difference at all whether perception is sensuous {154} or super-sensuous. To place the truth in any sort of perception is, in principle, to