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Psychopolis: Plato’s Inner Republic and Personality Theory

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FOREWARD. The present short article presents two ideas.  One is that, contrary to the received opinion, Plato’s Republic is not mainly a book on civil politics, but an allegory for the managing the inner city of ones soul.  The second is that one particular way Plato’s theories can benefit modern psychology is that they successfully integrate traditional concepts of morality with the issue of personality integration.  Plato’s works, and the Republic in particular, offer a bridge between modern personality psychology and the perennial philosophy.

ONE of the most consistent and important findings in the vast 20th century literature on personality theory is that the psyche is not unitary, but plural.  The subselves which jointly constitute the personality have been variously called subpersonalities, subegos, part selves, schemata, complexes, and numerous other terms.  While there are some differences amongst these theoretical models, they largely agree.  Herein we will use the term subpersonality in a comprehensive sense to include all these other related concepts.

Excellent reviews of this literature have been supplied by Rowan (1990), Carter (2008), and Lester (2010).  Lester’s work is especially valuable for present discussion because he has attempted to lay out the principles of subpersonality theory in a compelling, axiomatic way. In the same spirit of axiomatic and scientific development, the present article, which is concerned with the psychological interpretation of Plato’s Republic, builds on the existing framework of Lester (2010) with a series of hypotheses, conjectures, or postulates.

*  *  *

Postulates and Conjectures

1. Each person has, besides well-developed subpersonalities, a larger number of less well developed complexes which we might call proto-personalities (or part personalities; cf. Carter’s concept of minors and micros).  Each desire, interest, appetite, ambition, goal, project, social role, attachment, possession, relationship etc. has its own sub- or proto-personality. The number of such entities may therefore easily range into the hundreds or thousands.  Herein we will understand the term subpersonality to include proto-personalities.

2. Subpersonalities have affective and intellectual components.  At the intellectual level, a subpersonality may be more, or less reasonable.  Many (if not most) subpersonalities have impaired ‘reality-testing.’

3. Subpersonalities may be conscious, subconscious, or unconscious. One benefit of bringing a sub- or unconscious subpersonalities into conscious awareness is that one may then teach them to become more reasonable (i.e., have better reality testing).

4. Subpersonalities have individual construct systems (Kelly, 1955).

5. Construct systems contain first principles and supporting premises. Some construct systems are reality-based; others are fantasy-based.

6. Human beings have certain ultimate innate values.  These are experienced as eternal verities (Love, Truth, Beauty, Goodness, etc.) in transient peak experiences and more enduring plateau experiences (Maslow, 1971), and are culturally reinforced in myriad ways.

7. Subpersonalities whose construct systems are founded on eternal verities harmonize more readily with other such ‘truly informed’ subpersonalities. The more subpersonalities there are which are truly informed, the more harmonious the self-community will be.

8. Conversely, in the degree to which subpersonalities are based on narrow self-interest, pleasure-seeking, and distorted beliefs, their construct systems conflict with those of other subpersonalities.  Then inner confusion, competition, and disharmony are the norm.

9. Because psychic plurality (i.e., the self as a community of subpersonalities ) is so deeply important to the human condition, we can be certain it has been recognized before modern times.

10. Traditional systems, religious and philosophical, concerned with the attainment of self-realization, happiness, psychic integration, etc., would of necessity have to consider the multiplicity of  self.

11. Plato’s unique fame and status as the most eminent Western philosopher testifies to the deep relevance of his writings to the human condition.   Inasmuch as Plato is explicitly concerned with promoting psychic harmony, happiness, and a blessed life, we would expect him to address and resolve difficulties associated with psychic pluralism.

12. Plato’s most famous work, the Republic, is an allegory for the governance of the polity of the psyche, and not mainly a work on civil politics.  Evidence supporting this hypothesis include:

(12a) Plato says this explicitly in Book 1 (1.368), and reminds us of it repeatedly throughout the work (see Waterfield, 1993, Introduction for a large list of relevant passages).

(12b) This has been recognized by many leading commentators on the Republic (e.g., Annas, 1999; Guthrie, 1986; and Waterfield, 1993, to name a few).

(12c) Unlike Aristotle, Plato’s writings do not stray from the theme of philosophia, that is, the moral salvation of the individual by love of Wisdom and Virtue.  (Aristotle, in contrast, delved into every form of science.)  It would be strange for Plato to put aside his immense project of individual salvation to embark on a scientific treatise on political science.

(12d) Read literally, Plato’s Republic contains numerous implausibilities and nonsense, such as the holding of wives in common, the sanctioning of eugenics and slavery, and the endorsement of government lying.  Read as a political treatise, the Republic is absurd and amateurish. But read as an allegory it is accurate, sublime, deeply relevant, and a work worthy of someone regarded as the West’s greatest philosopher.

(12e) The most emblematic sections of the Republic, namely the central discussions of the Cave, the Sun, and the Divided Line, have little practical relevance to political science.  But they are of utmost importance to solving the problem of how to govern the city of the soul.

13. We now proceed to outline Plato’s model for the optimal governance of the psyche.  Our interpretative key is that the citizens referred to in Plato’s Republic correspond to subpersonalities of the individual psyche.

14. Citizens (subpersonalities) are roughly grouped into three categories: Workers, Soldiers, and Guardians.  It’s not difficult to see how these may correspond to different classes of subpersonalities, but this detail need not concern us at present; it suffices to note that, in the Republic, each class contains many individual citizens (subpersonalities).  Due partly to the sheer number of citizens, some system of government for psychopolis, and one more complex than a simple committee, is needed.  We may find models, Plato suggests, by examining how actual cities are governed.

15. In Book 8 of the Republic, Plato considers a variety of forms of civil government: monarchy, aristocracy, timocracy (rule by honor/status), oligarchy, democracy (including mob rule), and tyranny.  In each case he makes a point to say that it corresponds to a form of inner self-governance.  (Indeed, we can easily see examples of personality structures that correspond to each of these five types of civil government.)

16. When each inner citizen is concerned only with narrow self-interest, there is inevitable conflict in the polity; there then tends to be a progression from more benign to more tyrannical forms of self-government.

17. Plato agrees with modern subpersonality theorists that there is a common tendency towards development of an autocratic or tyrannical subpersonality.  However whereas some modern theorists seem most concerned about an overly moralistic autocrat, Plato more often associates inner tyranny with a disproportionate attachment to some pleasure or appetite (e.g., addiction).  Mendlovic’s theory of how inner totalitarianism may develop (see Lester, 2012, p. 3) is more in line with Plato’s.

18. Plato’s solution to inner faction and conflict is the Rule of Wisdom (philosophia).  In modern terms this would correspond to a psyche where subpersonalities anchor their construct systems on core values (eternal verities), rather than transient pleasures and narrow self-interest.

19. The prisoners in Plato’s cave symbolize subpersonalities which have not attained to right reasoning (based on core values), and are instead chained to egoistic, pleasure-seeking delusion (parataxic distortion).

20. In Plato’s allegory, climbing out of the cave and seeing the Sun symbolizes an ascent of the mind in peak experiences and plateau experiences, giving it a vision of eternal verities, on which basis it may then develop nondistorted construct systems and rules of action.

21. The philosopher king for Plato symbolizes the development of a new ruling or leading (Greek: hegemonikon) subpersonality.  One function of this subpersonality is to educate other subpersonalities (expressed allegorically as the philosopher, having himself escaped the cave and seen Truth, returns to help liberate the other prisoners).

22. In a later work, the Statesman, Plato continues to allegorically explore the theme of what qualities make for the best (internal) leader.  He likens optimal leadership to art, music, shepherding, and weaving, as opposed to ruling dogmatically and arbitrarily.

23. Throughout his works Plato supplies several means by which a person may experience ultimate truths, thereby helping to constellate the new philosopher king subpersonality, and to educate and harmonize other subpersonalities.  Roughly speaking, three means of ascent are presented:  dialectic (ascent by Truth), contemplation of  Beauty), and moral excellence. In each case we may find parallels in Maslow’s writings to conditions which may trigger peak experiences.

24. Plato’s system differs from much modern personality theory in that it is an explicitly moral system.  It allows for, in fact requires, the existence of objective, universally true moral principles.  It also acknowledges that humans ought to be moral, and that moral error is something real, and with definite negative psychological sequelae.

25. Modern psychology, in contrast, has tended to follow (or lead) in the broader cultural tendency to consider all morality relative and conditioned (e.g., Freud, Skinner).  This overall trend has contributed to a widespread dissociation of a traditionally recognized higher moral faculty (Conscience) from the rest of the psyche.  Psychic balance and harmony require integration of moral Conscience into conscious psychic life.

26. Human beings have a telos, an intended optimal state designed by Nature.  There exists a real, innate force of self-actualization.  This means we are, so to speak, hard-wired to integrate the personality, which has definite implications for therapy and counseling. There is also an opposing innate self-destructive principle; this also has implications for  therapy and counseling.

27. Understanding Plato’s Republic as an allegorical work on psychology has decided benefits.  One is that  we may mine from it important new insights about personality structure, dynamics, and integration.

28. Another is clinical: for some individuals, the study of Plato may be better for promoting personality integration and self-actualization, or removing obstacles to these, than psychotherapy.

29. Platonism has the same objective as traditional religions (Christianity, Judaism, Islam, Vedanta, Buddhism, etc.)  It may therefore be pursued in conjunction with traditional religion, and then the two are mutually supportive.

30.  Just as it is helpful to travel with multiple maps, individual self-actualization is best pursued as a venture that is simultaneously scientific, philosophical, and religious.

References

Annas, Julia. The Inner City: Ethics Without Politics in the Republic. In: Platonic Ethics, Old and New. Ed. Julia Annas. Ithaca, 1999, pp. 72–95 (Ch. 4).

Carter, Rita.  Multiplicity. New York: Little Brown, 2008.

Guthrie, William K. C. A History of Greek Philosophy. Vol. 4, Plato: The Man and His Dialogues: Earlier Period. Cambridge, 1986.

Kelly, George.  The Psychology of Personal Constructs.  New York, 1955.

Lester, David. A Multiple Self Theory of Personality. New York, 2010.

Lester, David. A multiple self theory of the mind. Comprehensive Psychology, 2012, 1, 5.

Maslow, Abraham.  Toward a Psychology of Being.  2nd ed. New York, 1968.

Rowan, John. Subpersonalities: The People Inside Us. London, 1990.

Uebersax, John. Psychological Allegorical Interpretation of the Bible. Paso Robles: El Camino Real Books, 2012.

Uebersax, John. The Republic: Plato’s Allegory for the Human Soul. Online article.  Last modified: August 29, 2014; accessed: January 12, 2017.

Uebersax, John. Psychological Correspondences in Plato’s Republic. Online article.  Last modified: December 1, 2014; accessed: January 12, 2017.

Uebersax, John. Is Plato’s Republic About Psychology or Politics? What Can Bayes’ Rule Tell Us?  Online article.  Last modified: December 21, 2015; accessed: January 12, 2017.

Uebersax, John. On the Psychological Meaning of Plato’s Nuptial Number. Online article.  Last modified:  January 10, 2016; accessed: January 12, 2017.

Uebersax, John.  Plato Divinus: Is Plato a Religious Figure?  (to appear, Kronos Philosophical Journal, 2017).

Waterfield, Robin (tr.). The Republic of Plato. Oxford, 1993 (re-issued 1998).

v2.0 January 2017

Written by John Uebersax

January 12, 2017 at 9:20 pm

Yoga and Voting for Peace

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Art by Dan Morris

ONE definition of Yoga is the integration of the spiritual and material realms in the human being, making a union of Heaven and Earth.

Given this definition, it is possible to approach politics as a form of Yoga.  This would of course be very different from the usual practice of politics today.  Rather, it would try bring into social affairs and institutions of government divine and eternal principles of Truth, Beauty and Goodness.

While we’ve grown accustomed to think of politics as selfish and egoistic, in truth it is something that can glorify the Divine.  Among the animals only human beings have devised such things as governments and elections — methods with which, if used rightly, we can greatly improve our lives and planet.

Today the world is in great peril, with a dangerous combination of growing populations, militarism and materialism, combined with threats to the environment and climate.  But since we believe in a benevolent and superintending Spirit, we remain confident that solutions will reveal themselves in due time.

Putting these two thoughts together, we may see that political institutions like elections and voting, if approached rightly, give us a means of shaping a positive future.

What does it mean to approach politics rightly?  Some basic guidelines are evident.  First we know that our choices should be governed by unselfish rather than selfish or egoistic aims.  Our goal as ‘yogic voters’ should be to better the condition of all, not only of some.  Further, it follows from the principles of Yoga, that our actions should seek to unify, not divide members of society.  In addition, right politics and voting should leave our mind more calm and peaceful, not agitated and angry. These principles alone would exclude perhaps 90% of usual politics.

Today we are faced with one great need above all, which is to end the terrible program of constant war that our country (that is, the government and corporations) has pursued.  To help you exert a countering and correcting force of Love, I have placed my name on the ballot in the June 7 primary as an independent peace candidate for US Congress in our district.  A vote for me will be recognized as a vote for peace.  In this way the ordinary process of an election is turned into a referendum against war and for peace.  Since we do not have direct referendums on war, this means of producing one appears promising and I hope others will follow the example in future elections.

Every vote for peace will have a positive karmic effect, helping to improve our country and world.  It is to enable you to gain positive karma for yourself and others that I am running.  The direct goal is not to win the present election, but to begin the journey to peace.

I may add that the alternative — to vote for a Democrat or Republican politician — would, in my opinion, have little effect, as both represent materialistic values and the differences between them are negligible; I also believe they habitually promote divisive issues with the aim of diverting public attention from more fundamental needs for change, such as ending war.

Therefore please let me ask that you visit my campaign website and consider voting for peace.

If you should like to share this information, that would also be appreciated as I am relying on grassroots means of reaching voters.

Namaste,

John Uebersax

 

On the Ancient Titles of Plato’s Republic

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Politeia_beginning._Codex_Parisinus_graecus_1807IN HIS Lives of Eminent Philosophers, Diogenes Laertius cites Thrasylus (d. 36 CE) to the effect that the work of Plato we call The Republic had two Greek titles, Politeia (Πολιτεία) and peri dikaiou (περὶ δικαίου; DL 3.60). From the better-known former one, we get (somewhat indirectly) our title The Republic. We will return to that, but first let’s consider the second title. This is usually translated as On Justice, but that is incorrect. The Greek word for justice is dikaiosune. While derived from the same root (dike), the word dikaiou, a pronoun, means a just man or person. Further, the word ‘just’ here is somewhat misleading. In modern English we tend to equate justice with social justice. In that sense a just man would be one who deals fairly with others. But the Greek concept of dike is broader — more like what we call ‘in right measure’ (the goddess Dike is sometimes pictured holding a balance scale). A more accurate translation of dikaiou therefore is a rightly ordered or righteous person.

The word politeia means a system of government, a form of political regime, or, by extension, a constitution. We get the word Republic not from the Greek word, but from the title of Cicero’s dialogue, Res publica (the public thing), which he styled in imitation of Plato’s work. However, as noted by Tarrant (2012) and others, some manuscripts give this title as politeiai, a plural form. This would be translated as systems of government, constitutions, or regimes.

We end up with the possibility that (although Plato, as far as we know, himself named none of his dialogues) the title of the work we call The Republic would, by ancient readers, have been understood as something like Regimes: On the Righteous Person. This would have made it clear that the dialogue is a work on ethics and psychology, with discussion of city governments supplying an allegorical framework for investigating the good and bad government of ones soul or psyche.

References

Diogenes Laertius. Lives of Eminent Philosophers. R.D. Hicks (tr.). Loeb Classical Library. Cambridge, MA. 1925 (repr. 1972).

Tarrant, Harold. Plato’s Republics. Journal of the International Plato Society, 12, 2012.  Online version: mar 2013.

Written by John Uebersax

January 15, 2016 at 3:47 am

On the Psychological Meaning of Plato’s Nuptial Number

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ALTHOUGH Plato’s Republic is usually thought of as a treatise on government, it is actually much more a work on psychology and religion. After all is said and done, Plato is a moral and religious philosopher (see e.g., More, 1921), and his greatest concern is the salvation of souls (Guthrie, 1975, p. 434 & p. 561). Whatever his level of interest in civil affairs might be, his interest in the interior life is much greater, and the latter ought to be our principal focus in studying Plato.

It would be too extreme to suggest that nothing in the Republic ought to interest political scientists. We have recently seen some very learned and productive investigations of the work by political philosophers (e.g., Schofield, 2007; Harte, 2013). The real issue is that not enough attention is paid to mining the treasures the Republic contains at a psychological, moral, and religious level. It is in these other areas that much more remains to be discovered, and, further, material with arguably greater potential to improve the human condition.

An potential objection to this view is the argument from tradition. “The Republic,” some will say,” has even since ancient times been understood as principally a literal work on politics; we have no business changing this time-honored approach.” There are several obvious problems with this reasoning. Rather than pursue them all here, we will mention one important one. As Leo Strauss (1952) noted, writers like Plato often have good reasons to disguise the their true message. Even as far back as St. Augustine (Against the Academics, 3.17-18; cf. Ficino, Epist. 1.13, To Bessarion) the suggestion has been made that Plato needed to veil his message, because its religious and moral themes are too threatening to the greater number of people whose principle concerns are materialistic.

The City-Soul Analogy

Discussions of city and psyche are integrally linked in the Republic. The work begins with Socrates (Plato’s mouthpiece in the work) proposing to some companions to investigate the nature of Justice. At first it’s not exactly clear whether he means Justice in a state, in an individual, or both. By the end of Book 1, where Socrates’ arguments revolve around the idea that the just man is happiest, it begins to seem that the greater concern here is personal morality and psychology. At the beginning of Book 2, Socrates, suggesting that his previous arguments were not fully convincing, suggests to take a different course, namely via the city-soul analogy (Annas, 1999; Blössner, 2007): because it’s hard to visualize Justice as it operates in our own souls, and since the same principles of Justice operate in souls and cities, we can, using the “letters writ large” (Rep. 2.368c–2.369a) in cities, learn about souls.

Socrates then proceeds to describe a hypothetical just city, and several less just ones. However dozens of times he takes pains to remind us that everything said about cities also applies to souls (see Waterfield, 1993, p. xvii for a partial list of instances).

Literal or Allegorical?

A reasonable position, then, is that some descriptions of just and unjust cities in the Republic can be interpreted literally, but other instances should be understood more with concern for their allegorical meaning. How then, may we choose which approach to take in a particular case?

Elsewhere I have attempted to frame this question in a rigorous way, applying the principles of probabilistic evidence evaluation (Uebersax, 2015). Ultimately, though, this simply supplies a formal justification for what common sense already tells us: if a passage makes sense literally, interpret it so; if it doesn’t, and if we can find a plausible allegorical meaning that fits with what we think Plato’s overall psychological and moral message is, then interpreted it allegorically.

We may further consider the ancient Greek exegetical concept of a skandalon or ‘stumbling block.’ This refers to something an author intentionally places in a work to serve a twofold purpose. First, it trips up those who aren’t likely to profit from the real message by sending them down a wrong track. Second, the incongruity of the skandalon alerts more attentive readers that there’s a hidden meaning beneath the surface. So, for example, if a myth portrays a god as acting in a truly scandalous way, we ought to look for an allegorical instead of a literal meaning.

The preceding considerations suggest a practical interpretative strategy we might take with the Republic. If a section seems to make good sense understood politically, then interpret it at a political (and, because of the city-soul analogy, also a psychological) level. However if it seems absurd, ridiculous, completely impractical, opposed to common sense, or morally objectionable, take that as evidence that it is an allegory.

Such then, is our guiding hypothesis. It is only a conjecture until we can demonstrate it in action. That we propose to do here by taking a particularly clear case where literal interpretation gets us nowhere, namely the discussion of the so-called nuptial number in Book 8.

The Nuptial Number

For millennia people have puzzled over a section of Plato’s Republic that describes the so-called nuptial number (Rep. 8.545d−8.547a). This occurs within the speech of the Muses, wherein Socrates playfully claims to speak for the gods. By what seems at face value an implausibly complex formula, he derives a number that allegedly designates the optimal time for marriage and procreation amongst the guardians of the hypothetical just city. Much earlier (Book 3) Socrates has proposed that citizens in this city either comprise, or should be thought of as comprising, separate races that correspond to the metals of gold, silver, bronze, and iron. At the beginning of a well-constructed state, the guardians are of the golden race. By their marrying at a certain point (indicated by the nuptial number) in a great planetary or cosmic cycle, the chances are maximized that guardians’ offspring will themselves be golden and hence well suited to protect and rule the city. Otherwise less noble children will be born, who will not guard effectively; conflict will ensue, and the city’s integrity will be imperiled.

Read literally, it would seem that Plato is advocating eugenics, astrology and a strange number mysticism. We are not constrained to read Plato literally here, however, and may instead consider the possibility he means this allegorically. Below we consider a plausible psychological interpretation of this enigmatic material.

Psychopolis

We begin by restating a leading premise already discussed in previous articles (e.g., Uebersax 2014a). Modern psychology has learned a fair amount about the plural character of the human psyche. In the 20th century, numerous theories were advanced to account for it (Rowan, 1990 and Lester, 2010 supply thorough reviews of this extensive literature). Among the more prominent figures associated with this view are Carl Jung, Roberto Assagioli, Virginia Satir, Alfred Adler, Andras Angyal, George Kelly, John Watkins, James Hillman, and Eric Berne (earlier work by William James should also be mentioned).

The consensus opinion of these writers is that, although in one sense each of us is a single self, in another sense ones mental life can be meaningfully understood as a community of different processes, structures, or entities variously called sub-personalities, subegos, roles, identities, ego states, belief structures, schemata, agents, and various other names. These subselves (a convenient generic term) range from very well developed structures (e.g., full-fledged alter-egos or pathological multiple personalities), to the transitory states of mind, moods, or dispositions we all experience. Even without this impressive body of theory, common sense reveals that each of us is as many persons as we have different social roles, projects, desires, appetites, interests and hobbies, relationships, affiliations, and so on. The total number of such subselves for any given person may easily number into the hundreds or thousands.

We need not, in any case, commit ourselves to the belief that these are real entities. Subself theory may, alternatively, be thought of as a convenient metaphor for the basic multiplicity of ones roles, dispositions, and states of the psyche.

The existence of so many subselves sets the stage for conflict among them — a fact only too well known to each of us. To minimize conflict, so that our psyche and our life are as harmonious as possible, we need to effectively govern this inner community, lest conflicts and factions born of opposing goals and beliefs emerge. Considering what a complex problem this is, and that implications of success or failure are so vital to our well-being, we can easily believe that it did not escape the notice of so astute a psychologist as Plato. The city-soul analogy in his hands is a powerful tool. With it he can investigate principles of inner government that would be difficult or impossible to describe or conceptualize otherwise.

To re-state our premise in the simplest terms, it is that any feature of the city which Plato describes in the Republic must have some psychic counterpart, something to do with the city of our soul, psychopolis. If we do accept this view, then how might it illumine the meaning of Plato’s problematic nuptial number?

What I propose is that by births here, Plato is referring to the process by which we give birth to new subselves. If one attends to the matter, one easily discovers that new subselves are born very often — daily, or even more frequently.   For example, suppose that one is concerned about ones finances. Eventually a new scheme to make money is born. One then begins researching, planning, and eventually putting a plan into action. These in turn bring into being more new roles, interests, skills, attitudes, mental associations, and so on. New subselves come into being and join the myriad others that jointly define ones personality. This process goes on regularly throughout life.

Now consider, too, that of these births, some are “well-born” or “fortunate” (Rep. 8.546d) — say a plan for charitable activity — and others, like a scheme for revenge, are unworthy.  A gradation in moral soundness of subselves and their associated thoughts, I propose, is what Plato is getting at when he describes various races of citizens as golden, silver, bronze, and iron. He is referring to subselves and thought chains of varying degrees of nobility or baseness. A new plan, desire, or subself born from contemplation or some noble virtue like Hope, Love, or trust in or gratitude to God, would be a child of the golden race in Plato’s framework. One conceived in anger would perhaps be a bronze child. One concerned with money or sensory pleasure might be an iron offspring. It hardly needs pointing out that adjectives like golden, silver, noble and base are extremely common and universally recognized moral metaphors. We distinguish, for example, between noble and base motives, remark that an especially virtuous person has a heart of gold, and so on.

The Tyrant’s Progress

The context in which Plato’s nuptial number occurs is significant. It begins the long section in the Republic where Plato describes the Tyrant’s progress. He explains that, when cities are not ruled in the ideal way, which is to say by the love of Wisdom and Virtue, then they follow a characteristic pattern of decline, culminating in mob rule and finally tyranny. At each stage Plato explicitly reminds us that it not only applies to cities, but to an individual soul. Much more than in civil politics, our greater concern is that our own soul not descend into tyranny. Once we fall from a state of grace, where piety, humility, and love of Wisdom direct our thoughts (the psychic counterpart of the ideal city), the usual course, Plato suggests, is a progressive descent through the psychological counterparts of timocracy (rule of honor), oligarchy (rule by greed), mob rule, and finally tyranny. Psychologically, mob rule correspond to an aimless alternation from one transient interest to another; this, unfortunately, characterizes the mental life of a great many people. In the tyrannical condition, ones thoughts and actions are dictated by the narrow interests of a single subself; conditions like drug or alcohol addiction or compulsive gambling are extreme examples.

The Tyrant’s progress, then, is an allegory Plato uses to describe the fall by degrees of the psyche to a state of extreme moral disorder (see Uebersax, 2014b). Elsewhere, for example in the Chariot Myth of Phaedrus, the ascent from the Cave in the Republic, and Diotima’s Ladder of Love in the Symposium, Plato addresses the complementary arc of moral ascent or salvation. The saved condition or state of grace is metaphorically described, I believe, by the myths of the Upper World in Phaedo, and the Reign of Cronos in Statesman.

It is this great, recurring cycle of fall and redemption in our moral life to which Plato allegorically refers. He seems to suggest that there are certain stages in this cycle that are more favorable for the birth of new subselves. When in a state of grace (or the psychological equivalent), our children — new plans, projects, or interests that we conceive — will be golden. Conversely, when we are in a phase of moral decline our mental children will have baser natures, and might bring us more grief than goodness.

Discernment, Faction and Conflict

It was in order to understand the origin of faction within the city that Socrates first invoked the Muses in a mock-serious tone:

“How, then, Glaucon,” I said, “will disturbance arise in our city, and how will our helpers and rulers fall out and be at odds with one another and themselves? Shall we, like Homer, invoke the Muses to tell ‘how faction first fell upon them?’” (Rep. 8.545d; cf. Iliad 1.6).

Then, in speaking for the Muses, Socrates imagines they would urge the citizens to procreate only in accord with the nuptial number, as this will best ensure golden offspring. At issue is having new generations of rulers who can direct the city wisely. If they contain baser metals, they will attempt to manage the city by means other than Wisdom (for example, by force), and then factions and conflict will emerge. Eventually a coalition will unseat the government, and a worse regime will ensue. Therefore to produce golden children is of vital importance. If offspring are born unseasonably, then:

“the rulers selected from them will not approve themselves very efficient guardians for testing Hesiod’s and our races of gold, silver, bronze and iron. And this intermixture of the iron with the silver and the bronze with the gold will engender unlikeness and an unharmonious unevenness, things that always beget war and enmity wherever they arise. ‘Of this lineage, look you.’” (Ibid. 8.546e−8.547a; cf. 3.415b)

So too, if we give birth ‘in season’ to golden thoughts and subselves, then these will rule psychopolis; we will remain in a condition of psychological grace. They will effectively guard the acropolis of our soul, discerning the nature of new subselves, thoughts, and passions, and keep baser ones from reigning (Ibid. 8.560b-c).

But if we beget subselves during times of moral fall — while in a state of anger or worrying about money, for example — the great danger is that they will become our rulers; and when rulers such as these occupy the citadel, it is inevitable that factions will arise within us, conflict and unhappiness will result, and we will decline still further. This progressive decline is the central psychological theme of Book 8 and the first part of Book 9, as Plato chronicles the Tyrant’s progress. All this is set in motion when the rulers beget children at unfavorable times.

As to Plato’s exact formula for the nuptial number, I would not care to offer an interpretation, and the reader will see I have scrupulously avoided it. Maybe there are some subtle psychological metaphors in it, or perhaps it’s just an artistic flourish with no special meaning.  Then again, maybe he’s setting a clever trap to sidetrack those who aren’t intent on finding the deeper moral meanings in the work.

Nevertheless if what we have ventured to say is true, then knowing even this much might be of considerable practical value. It enables us to have more conscious awareness of the birthing of new subselves. One can ask oneself, “Is this particular new subself one I really want to cultivate?” A consideration of ones moral state at its conception may allow one to weed out some of the baser schemes before they go too far. If this is Plato’s meaning, then he shows himself to be at once most practical and subtle. It is also precisely the kind of insight that can be easily communicated by means of his city-soul analogy, but perhaps difficult by other means.

This is not the only place where Plato refers to golden, silver, bronze, and iron races. The theme figures prominently in his discussion of the so-called Noble Lie (Ibid. 3.414a−415d). A later article will discuss this, as well as Plato’s source, Hesiod’s Ages of Man myth in Works and Days, arguing that these also should be understood at the level of psychological and moral allegory.

John Uebersax

1st draft (Jan. 2016)

References

Annas, J. Platonic Ethics, Old and New. Ithaca: Cornel University Press, 1999; Chapter 4, The Inner City, pp. 72−95.

Augustine of Hippo. Against the Academics (Contra Academicos). Tr. John J. O’Meara. Westminster, Maryland, 1950.

Blössner, Norbert. The City-Soul Analogy. In: Giovanni R. F. Ferrari (ed.), The Cambridge Companion to Plato’s Republic (Ch. 13, pp. 345–385 ). Cambridge, 2007.

Guthrie, W. K. C, A History of Greek Philosophy. Vol. 4. Plato, the Man and His Dialogues: Earlier Period. Cambridge University Press, 1975.

Harte, Verity. The Politics of Ignorance. In: Eds. Verity Harte, Melissa Lane (eds.), Politeia in Greek and Roman Philosophy (pp. 139−154). Cambridge, 2013.

Hoerber, Robert G. The Theme of Plato’s Republic. Dissertation. Washington University, St. Louis, 1944.

Lester, David. A Multiple Self Theory of Personality. New York, 2010.

More, Paul Elmer. The Religion of Plato. Princeton, 1921.

Rowan, John. Subpersonalities: The People Inside Us. London, 1990.

Schofield, Malcolm. The Noble Lie. In: Giovanni R. F. Ferrari (ed.), The Cambridge Companion to Plato’s Republic (Ch 6, pp. 138–164). Cambridge, 2007.

Shorey, Paul (tr.). Plato’s Republic. 2 vols. Loeb Classical Library. Cambridge, MA, 1937 (v1), 1942 (v2).

Strauss, Leo. Persecution and the Art of Writing. New York, 1952.

Uebersax, John. Psychological Correspondences in Plato’s Republic. 2014a. Online document. author website.

Uebersax, John S. The Monomyth of Fall and Salvation. 2014b. Online document. Author website.

Uebersax, John. Is Plato’s Republic About Politics or Psychology? What Can Bayes’ Rule Tell Us? 2015. Online document. Author website.

Waterfield, Robin. Republic. Oxford University Press, 1993.

 

 

 

Is Plato’s Republic About Psychology or Politics? What Can Bayes’ Rule Tell Us?

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Republic-Plato
fancy-drop-case-tHAT Plato’s Republic is not a literal work on political science, but a carefully crafted allegory for the internal governance of ones mind and soul seems to me beyond doubt. Several lines of evidence support this conclusion, beginning with dozens of explicit statements by Plato to the effect throughout the work (Annas, 1999; Uebersax, 2014a,b; Waterfield, 1993). Nevertheless I also know that before realizing this, I had, like most everyone else, uncritically accepted the received opinion that the Republic is Plato’s effort to describe a utopian society. So even though it may be wrong, the literal view of the Republic, widespread and deeply entrenched, can’t simply be brushed aside.

Recently it occurred to me that a strong argument for understanding the Republic as a psychological allegory can be made on the basis of formal probabilistic reasoning. Specifically, I refer to a principle called Bayes’ rule. This is a formula (named after Rev. Thomas Bayes, an 18th century mathematician) by which one can quantify the degree to which evidence supports a given conclusion. While Bayes’ rule is often considered something modern, it actually corresponds to how we naturally form inferences from empirical data. We will, in any case, omit details here. (Those interested in more background can find ample material on the web.) It is, however, assumed that the reader has at least a little knowledge of basic probability and associated notation.

First let us define the problem: we want to choose as more likely one of two hypothesis, H1 and H2, as follows:

H1: The Republic is a psychological allegory.

H2: The Republic is a literal work on political science.

We take H1 and H2 here to be mutually exclusive hypotheses: they cannot both be true. (If we like, we could add words like ‘mainly’, ‘mostly’, or ‘primarily’ to both hypotheses to make this more clearly so.)

Let E denote some empirical evidence. This can be any sort of evidence, but for present purposes we take it to be the entire text narrative of the Republic.

Our task is to choose whether H1 or H2 seems more likely after considering evidence E. In terms of probability theory, we wish to estimate the value of two conditional probabilities:

P(H1|E) = the probability that H1 is true, given E    [1]

P(H2|E) = the probability that H2 is true, given E    [2]

We may then decide in favor of H1 (allegorical meaning) if [1] is greater than [2], or in favor or H2 (literal meaning) if [2] is greater than [1].

As it happens we cannot directly estimate the values of [1] and [2]. But this is where Bayes’ rule comes in. Bayes’ rule is an extremely simple formula that describes the relationship between a conditional probability and its converse — that is, between P(X|Y) and P(Y|X).

Again, we’ll skip the details here. All that matters is that a simple application of Bayes’ rule in the present case leads to the two following equations:

P(H1|E) = c × P(H1) × P(E|H1)    [3]

P(H2|E) = c × P(H2) × P(E|H2)    [4]

Thus, given some evidence E, we can decide whether H1 or H2 is more likely by evaluating and right sides of equations [3] and [4] and seeing which is larger.

The term c here is a constant, and as it appears in both [3] and [4] we can ignore it. Hence we need only know which product is larger: P(H1) × P(E|H1) or P(H2) × P(E|H2). If the former, we would opt for an allegorical reading of Republic; if the latter, a literal one.

Note that we’ve introduced two new categories of probabilities:

  • P(H1) and P(H2) are the a priori or plausibility probabilities of our two hypotheses H1 and H2 — that is, these express how likely H1 and H2 are considered to be before considering evidence E. Here these reflect how likely we deem it a priori (i.e., before we consult the Republic) that Plato would have wanted to write a psychological allegory vs. a political treatise. For example, we might consider what we know about Plato’s personality and motives, the contents of his other dialogues, and so on.
  • P(E|H1) and P(E|H2) are entailment probabilities. These express the degree to which H1 and H2 would, if true, lead to or entail the evidence E. In other words, how much sense does the evidence (i.e., the content of Republic) make under the alternative assumptions of allegorical vs. literal intentions by Plato.

Now comes the fun part. In truth, we have no way of attaching precise numerical values to any of the terms P(H1), P(H2), P(E|H1), and P(E|H2). Yet we can fairly easily make two judgements of comparative magnitude. Specifically, if one considers all the available background evidence besides what’s in the Republic, one can say whether this inclines more in the direction of supporting an allegorical or a literal meaning. Similarly, one can make a reasonably confident judgment about whether the details of Republic are more consistent with an allegorical vs. a literal reading. If these two comparative judgments line up in opposite directions, we cannot draw any firm conclusions. But if they line up the same way, we can.

For example if P(H1) > P(H2) and P(E|H1) > P(E|H2), then P(H1) × P(E|H1) > P(H2) × P(E|H2), and, from equations [3] and [4], we can assert that P(H1|E) > P(H2|E). That is, taking into account both background evidence and the text itself, we would judge it more likely Plato meant the Republic as an allegory. We address the two constituent pairwise comparisons, viz., between the two plausibility probabilities and the two entailment probabilities, below.

Plausibility Probabilities

The a priori plausibility evidence, in my opinion, strongly favors an allegorical reading of Republic. Perhaps the most telling argument is that Plato everywhere else shows an intense concern for the moral improvement of the individual. For Plato the stakes of moral salvation are infinitely high: nothing less than the fate of man’s immortal soul. It seems very implausible that Plato would suddenly drop his life’s work of teaching philosophia — a religious transformation of ones life based on personal holiness and the love of Wisdom and Virtue — in order to speculate about politics.

Further, a vast body of modern psychological literature has persuasively argued that (1) at some very fundamental levels, each one of us is a community of subselves; and (2) to manage these numerous competing and conflicting parts is one of the most difficult and important tasks we face as human beings (for reviews see Rowan, 1993 and Lester, 2010). We cannot suppose this basic fact of human psychology would have escaped the notice of the ancients. This insight, for example, is at the center of Philo’s vast psychological exegesis of the Old Testament (Uebersax, 2012). Said another way, to justify Plato’s singular reputation as the greatest philosopher of the Western tradition, we would expect him to have recognized and tried to address a reality so vital to our psychological and spiritual well-being.

Conversely, the background arguments supporting the literal reading are flimsy, or at least open to considerable question. The argument ‘from tradition’ — that Plato’s Republic has traditionally been understood to be about politics — is quite useless. One might as well argue that the Garden of Eden myth of Genesis was not meant as a moral allegory because generations of uncritical exegetes have taken it literally.

The Seventh Letter might potentially imply political interests of Plato, but this is offset by extremely strong doubts as to the letter’s authenticity. There remains Aristotle’s comments about the Republic in his Politics, which take a literal meaning by Plato for granted. However these highly polemical remarks seem far more concerned with advancing Aristotle’s own views than faithfully explaining Plato’s, and so must be discounted. Surveying all the background information, then, the only thing we can be sure of is Plato’s intense and abiding concern with personal morality and religion, and this favors the view that the Republic is a psychological allegory.

Entailment Probabilities

The second question is whether the details in the narrative of the Republic would be more likely if Plato meant the work as an allegory, or if he intended it as a literal work. Here the case is even clearer. As Waterfield (1993) especially has noted, if read at a literal level the Republic abounds in absurdities, incongruities, and gaps. We are not given anywhere near the level of detail that would be required to run a real city. Further, many details that Plato does supply are utterly outrageous — so absurd in fact, that they can seem almost calculated to tease literally-minded readers. If Plato intended to describe an actual city-state, we cannot believe he would have advocated such notions as infanticide, eugenics, communal wives, and intentional lying to citizens by rulers.

We can, however, make definite sense of these otherwise absurd suggestions if we read the Republic as a psychological allegory. For example, one may wish to abort negative or unproductive chains of thought soon after their conception; or, following similar lines of analogy, to encourage marriage and begetting of offspring by the more positive and virtuous elements of ones nature.

Discussion

By the above, then, we have argued that (1) an allegorical understanding of Plato’s Republic is both more probable a priori than a literal interpretation, and (2) the content of the Republic is more consistent with psychological vs. literal intentions by Plato. By means of Bayes’ rule applied in connection with equations [3] and [4], these two comparative judgments allow us to conclude that, considering all available evidence, the Republic is more likely a psychological allegory than a literal political work.

The present is only a very brief treatment of the topic, intended more to introduce the leading principles than to arrive at final certainty. Much more work can go into identifying, evaluating, and comparing the plausibility and entailment probabilities. Herein we have taken the evidence E to be the complete text of the Republic. However the same sort of reasoning could be applied to individual passages; thus we could allow that some sections Plato wished to be taken literally, but in others, say that concerning the Noble Lie, he is writing allegorically.

I personally think that the deeper one delves into the Republic, the stronger the assurance that it is an allegory — but political philosophers may have other ideas, and probably aren’t likely to give up without a fight. In any case, the present supplies a framework in which the issue can be investigated impartially, scientifically, progressively, and in an edifying way.

Bibliography

Annas, J. Platonic Ethics, Old and New. Ithaca: Cornel University Press, 1999; Chapter 4, The Inner City, pp. 72−95.

Lester, David. A Multiple Self Theory of Personality. New York, 2010.

Rowan, John. Subpersonalities: The People Inside Us. London, 1990.

Uebersax, John. Psychological Allegorical Interpretation of the Bible. Paso Robles, CA, 2012.

Uebersax, John. The Republic: Plato’s Allegory for the Human Soul. 2014a. Online document. Satyagraha website.

Uebersax, John. Psychological Correspondences in Plato’s Republic. 2014b. Online document. Satyagraha website.

Waterfield, Robin. Republic. Oxford University Press, 1993.

 

Written by John Uebersax

December 21, 2015 at 12:24 am

A Beautiful Mind: Addison’s Religious Essays

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fancy_dropcase_READERS of this blog may download a free copy of my new book, a collection of religious and metaphysical essays by Joseph Addison which appeared in the The Spectator in 1711 and 1712. These are certain to delight and edify.  Addison is well known as one of the most skilled prose stylists in the English language; but few today are aware of the sublime quality of his religious essays.

Addison’s influence on both the English and American minds is considerable, yet largely unacknowledged today.

Download the ebook in pdf format here.

addison-book-cover

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The Purpose of Plato’s Arguments for the Immortality of the Human Soul

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phaedo cr

ucase-T- angelsHROUGHOUT Plato’s dialogues, and especially in the Phaedo (which describes Socrates’ final conversations), he presents many logical arguments and proofs for the immortality of the human soul. He also implies that we ought to be convinced that the soul is immortal. Yet, in truth, his arguments and proofs are not fully persuasive at the logical level. Sometimes the premises of his arguments are open to question, and other times the conclusion does not automatically follow from the premises.

This has puzzled many scholars, and some have gone to great lengths to reconcile Plato’s assertion of confidence with the seemingly flawed arguments. The logical gaps are plain enough that surely even Plato sees them. So what’s going on?

I think the answer partly lies in Plato’s unique teaching method, which we might sum up in two words: dialectic and anamnesis. Dialectic is the term Plato uses for his general method for approaching philosophical and moral problems. Through the conversations between Socrates and other characters in the dialogues, Plato likes to approach problems methodically and analytically, often using specific techniques like division, collection or aggregation, contradiction, and so on. His real aim, however, is not by such methods to come up with a specific logical answer. In fact, we find that Plato’s dialogues often end in a condition of what is called aporia, or perplexity, in which none of the various solutions proposed seem correct or fully satisfactory.

But that is precisely Plato’s purpose. For him the real aim of dialectic is not to deduce an answer, but to focus ones attention, intentions, and Intellect on a problem. In making that strenuous mental effort, one may find that a spontaneous insight into the problem being considered arises. One catches a fleeting but definitive glimpse of some important thing, say the beauty of Moral Virtue.

This flash of insight Plato calls anamnesis. Etymologically, this means recollection or un-forgetting (an = not, amnesis = forgetting). Taken literally, it implies that the insight is not something seen for the first time, but is actually a remembering of a truth previously known.  That has implications, some perhaps controversial, concerning other aspects of Plato’s theories, which there is no need to consider here. It suffices to note that a hallmark formula for Plato is: perform dialectic to produce anamnesis.

With this principle in mind, Plato’s seemingly less-than-perfect arguments for the soul’s immortality make more sense. We wouldn’t expect him to prove by deductive logic that the soul is immortal. Rather, it is more characteristic of his modus operandi to use the outward form of a logical argument as an exercise of dialectic, the real aim being to have us see the true nature of the soul. And in doing this, we may see that the soul is divine and immortal.

Again, I present this only as a proposal or conjecture. The best or perhaps only way to verify it is to study Plato’s arguments, become engaged with them, and see if they may indeed elicit some experiential insight into the soul’s divine nature.

As noted, this view comports with Plato’s general didactic method (whereas an attempt to logically prove the soul’s immortality would not). Some corroboratory evidence comes from Plotinus, in Enneads 4.7. In this treatise, Plotinus reviews arguments for the immortality of the soul. In section 4.7.1 he says:

To know the nature of a thing we must observe it in its unalloyed state, since any addition obscures the reality. Clear, then look: or, rather, let a man first purify himself and then observe: he will not doubt his immortality when he sees himself thus entered into the pure, the Intellectual. For, what he sees is an Intellectual-Principle looking on nothing of sense, nothing of this mortality, but by its own eternity having intellection of the eternal: he will see all things in this Intellectual substance, himself having become an Intellectual Kosmos and all lightsome, illuminated by the truth streaming from The Good, which radiates truth upon all that stands within that realm of the divine. (Plotinus, Enneads 4.7.10; MacKenna translation)

This comes just after Plotinus has referred to some of Plato’s logical arguments for the soul’s immortality. Plotinus’ language is, as is often the case, a bit obscure, but it seems he is basically saying: “If you want to know without doubt that the soul is immortal, see it.” (cf. “Know Thyself”), which I take to generally support the claim I’m raising.

It also seems fitting to note a comment Cicero makes in Book 1 of the Tusculan Disputations. (The latter part of this Book is in many respects a commentary on Plato’s Phaedo.)

Even if Plato gave no reasons for his belief—see how much confidence I have in the man—he would break down my opposition by his authority alone; but he brings forward so many reasons as to make it perfectly obvious that he is not only fully persuaded himself, but desirous of convincing others. (Cicero, Tusculan Disputations 1.21; Peabody translation.)

In other words, even if his arguments are not fully convincing at the logical level, we sense the conviction of Plato in the skillful and earnest way that he presents the issue to us, and this itself is evidence that his beliefs in the soul’s immortality are correct.

I hope in future posts to list, categorize and summarize all of Plato’s arguments for the soul’s immortality, and perhaps to explore some of them in detail. It might be mentioned that the four main arguments in the Phaedo for the immortality of the soul are the cyclicity argument, the recollection argument, the affinity argument, and the Form of Life argument. A good summary of these can be found here. Other major proofs Plato presents include the self-moved mover argument of Phaedrus 245c–246a, and the vitiating principle argument of Republic 10.608e–10.611a.

Postscript

A few hours after writing the above, the thought occurred — in connection with a different project — to consult Marsilio Ficino’s Platonic Theology. There I was first surprised to learn that its full title is actually The Platonic Theology: On the Immortality of the Soul (Theologia Platonica De immortalitate animorum).  He says much of value in the proem, for example:

Whatever subject he [Plato] deals with, be it ethics, dialectic, mathematics or physics, he quickly brings it round, in a spirit of utmost piety, to the contemplation and worship of God. He considers man’s soul to be like a mirror in which the image of the divine countenance is readily reflected; and in his eager hunt for God, as he tracks down every footprint, he everywhere turns hither and thither to the form of the soul. For he knows that this is the most important meaning of those famous words of the oracle, “Know thyself,” namely “If you wish to be able to recognize God, you must first learn to know yourself.” So anyone who reads very carefully the works of Plato that I translated in their entirety into Latin some time ago will discover among many other matters two of utmost importance: the worship of God with piety and understanding, and the divinity of souls. On these depend our whole perception of the world, the way we lead our lives, and all our happiness. (Marsilio Ficino, The Platonic Theology, proem; Allen translation)

Ficino also says that “in the sphere of moral philosophy one must purify the soul until its eye becomes unclouded and it can see the divine light and worship God,” and that it is a mistake to “divorce the study of philosophy from sacred religion.” (Ibid.)

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Written by John Uebersax

June 16, 2015 at 9:25 pm