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

6. Views upon Art.

In modern times aesthetics is recognized as a separate division of philosophy. This was not the case in Plato's time, and yet his opinions upon art cannot be fitted into either dialectic, physics, or ethics. On the other hand, they cannot be ignored, and there is nothing for it, therefore, but to treat them as a sort of appendix {230} to his philosophy. Plato has no systematic theory of art, but only scattered opinions, the most important of which will now be mentioned.

Most modern theories of art are based upon the view that art is an end in itself, that the beautiful has, as such, absolute value, and not value merely as a means to some further end. Upon such a view, art is recognized as autonomous within its own sphere, governed only by its own laws, judged only by its own standards. It cannot be judged, as Tolstoi would have us believe, by the standard of morals. The beautiful is not a means to the good. They may be indeed, ultimately identical, but their identity cannot be recognized till their difference has been admitted. Nor can one be subordinated to the other.

Now this view of art finds no place at all in Plato's thought. Art is, for him, absolutely subservient both to morals and to philosophy. That it subserves morality we see from the "Republic," where only that poetry is allowed which inculcates virtue, and only because it inculcates virtue. It is no sufficient justification of a poem to plead that it is beautiful. Beautiful or not, if it does not subserve the ends of morality, it is forbidden. Hence too the preposterous notion that its exercise is to be controlled, even in details, by the State. That this would mean the utter destruction of art either did not occur to Plato, or if it did, did not deter him. If poetry cannot exist under the yoke of morality, it must not be allowed to exist at all. That art is merely a means to philosophy is even more evident. The end of all education is the knowledge of the Ideas, and every other subject, science, mathematics, art, is introduced into the {231} educational curriculum solely as a preparation for that end. They have no value in themselves. This is obvious from the teaching of the "Republic," and it is even more evident in the "Symposium," where the love of beautiful objects is made to end, not in itself, but in philosophy.

Plato's low estimate of art appears also in his theory of art as imitation, and his contemptuous references to the nature of artistic genius. As to the first, art is, to him, only imitation. It is the copy of an object of the senses, and this again is only a copy of an Idea. Hence a work of art is only a copy of a copy. Plato did not recognise the creativeness of art. This view is certainly false. If the aims of art were merely to imitate, a photograph would be the best picture, since it is the most accurate copy of its object. What Plato failed to see was that the artist does not copy his object, but idealizes it. And this means that he does not see the object simply as an object, but as the revelation of an Idea. He does not see the phenomenon with the eyes of other men, but penetrates the sensuous envelope and exhibits the Idea shining through the veils of sense.

The second point is Plato's estimate of artistic genius. The artist does not work by reason, but by inspiration. He does not, or he should not, create the beautiful by means of rules, or by the application of principles. It is only after the work of art is created that the critic discovers rules in it. This does not mean that the discovery of rules is false, but that the artist follows them unconsciously and instinctively. If, for example, we believe Aristotle's dictum that the object of tragedy {232} is to purge the heart by terror and pity, we do not mean that the tragedian deliberately sets out to accomplish that end. He does so without knowing or intending it. And this kind of instinctive impulse we call the inspiration of the artist. Now Plato fully recognizes these facts. But far from considering inspiration something exalted, he thinks it, on the contrary, comparatively low and contemptible, just because it is not rational. He calls it "divine madness," divine indeed, because the artist produces beautiful things, but madness because he himself does not know how or why he has done it. The poet says very wise and beautiful things, but he does not know why they are wise and beautiful. He merely feels, and does not understand anything. His inspiration, therefore, is not on the level of knowledge, but only of right opinion, which knows what is true, but does not know why.

Plato's views of art are thus not satisfactory. He is doubtless right in placing inspiration below reason, and art below philosophy. They do stand to each other in the relation of higher and lower. Not that such a question can be decided by mere personal preferences. The usual discussions whether art or philosophy is better, whether emotion or reason is higher, are pointless and insipid, because the disputants merely exalt their personal peculiarities. The man of artistic temperament naturally prefers art, and says it is the highest. The philosopher exalts philosophy above art, merely because it is his pet hobby. This kind of discussion is futile. The matter must be decided upon some principle. And the principle is quite clear. Both art and philosophy have the same object, the {233} apprehension of the Absolute, or the Idea. Philosophy apprehends it as it is in itself, that is to say, as thought. Art apprehends it in a merely sensuous form. Philosophy apprehends it in its truth, art in a comparatively untrue way. Philosophy, therefore, is the higher. But while any true philosophy of art must recognize this, it must not interpret it to mean that art is to be made merely a means towards philosophy. It must somehow find room for the recognition of the truth that art is an end in itself, and it is in this that Plato fails.

Aristotle, who had no spark of artistic capacity in his composition, whose own writings are the severest of scientific treatises, did far greater justice to art than Plato, and propounded a far more satisfactory theory. Plato, himself a great artist, is utterly unjust to art. Paradoxical as it may appear, the very reason why Aristotle could be just to art was that he was no artist. Being solely a philosopher, his own writings are scientific and inartistic. This enables him to recognize art as a separate sphere, and therefore as having its own rights. Plato could not keep the two separate. His dialogues are both works of art and of philosophy. We have seen already that this fact exercised an evil influence on his philosophy, since it made him substitute poetic myths for scientific explanation. Now we see that it exercised an equally evil influence on his views of art. As a philosopher-artist his own practice is to use literary art solely as a means towards the expression of philosophical ideas. And this colours his whole view of art. It is, to him, nothing but a means towards philosophy. And this is the tap-root of his entire view of the subject.

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7. Critical Estimate of Plato's Philosophy,

If we are to form a just estimate of the value of Plato's philosophy, we must not fritter away our criticism on the minor points, the external details, the mere outworks of the system. We must get at the heart and governing centre of it all. Amid the mass of thought which Plato has developed, in all departments of speculation, that which stands out as the central thesis of the whole system is the theory of Ideas. All else is but deduction from this. His physics, his ethics, his politics, his views upon art, all flow from this one governing theory. It is here then that we must look, alike for the merits and the defects of Plato's system.

The theory of Ideas is not a something sprung suddenly upon the world out of Plato's brain. It has its roots in the past. It is, as Aristotle showed, the outcome of Eleatic, Heracleitean, and Socratic determinations. Fundamentally, however, it grows out of the distinction between sense and reason, which had been the common property of Greek thinkers since the time of Parmenides. Parmenides was the first to emphasize this distinction, and to teach that the truth is to be found by reason, the world of sense being illusory. Heracleitus, and even Democritus, were pronounced adherents of reason, as against sense. The crisis came with the Sophists, who attempted to obliterate the distinction altogether, and to find all knowledge in sensation, thus calling forth the opposition of Socrates and Plato. As against them Socrates pointed out that all knowledge is through concepts, reason: and Plato added to this that the concept is not a mere rule of thought but a metaphysical reality. This was the substance of the theory of Ideas. {235} Every philosophy which makes a systematic attempt to solve the riddle of the universe necessarily begins with a theory of the nature of that absolute and ultimate reality from which the universe is derived. This absolute reality we will call simply the Absolute. Plato's theory is that the Absolute consists of concepts. To say that the Absolute is reason, is thought, is concepts, is the universal--these are merely four different expressions of the same theory. Now this proposition, that the Absolute is reason, is the fundamental thesis of all idealism. Since Plato's time there have been several great idealistic systems of philosophy. That the Absolute is reason is the central teaching of them all. Plato, therefore, is the founder and initiator of all idealism. It is this that gives him his great place in the history of philosophy. That the Absolute is universal thought, this is what Plato has contributed to the philosophical speculation of the world. This is his crowning merit.

But we must go somewhat more into details. We must see how far he applied this principle successfully to the unravelment of the great problems of philosophy. In lecturing upon the Eleatics, I said that any successful philosophy must satisfy at least two conditions. It must give such an account of the Absolute, that the Absolute is shown as capable of explaining the world. It must be possible to deduce the actual world of facts from the first principle. Secondly, not only must this first principle explain the world; it must also explain itself. It must be really ultimate, that is, we must not, in order to understand it, have to refer to anything beyond and outside it. If we have to do so then our ultimate is not an ultimate at all; our first principle {236} is not first. That thing by means of which we explain it must itself be the ultimate reality. And besides being ultimate, our principle must be wholly intelligible. It must not be a mere ultimate mystery; for to reduce the whole world to an ultimate mystery is clearly not to explain it. Our first principle must, in a word, be self-explanatory. Let us apply this two-fold test to Plato's system. Let us see, firstly, whether the principle of Ideas explains the world, and secondly, whether it explains itself.

Does it explain the world? Is the actual existence of things, horses, trees, stars, men, explained by it? What, in the first place, is the relation between things and the Ideas? Things, says Plato, are "copies," or "imitations" of the Ideas. They "participate" in the Ideas. The Ideas are "archetypal" of things. Now all these