Digital Dialogue 72: Reading Plato

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It is probably fair to say that Will Altman and I met one another in my book Socratic and Platonic Political Philosophy. Perhaps it is strange to think of a book as a place in which two people can meet one another, but it was in Will’s reading of my book, his reaching out to me to share his generous review of the book, and then his willingness to enter into dialogue with me in the digital space the book opened and seeks to cultivate, that we came to know one another.

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Plato's Dialogues in Digital

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There is nothing more fun to teach than Plato’s dialogues. Whether they love him or hate him, the figure of Socrates Plato draws in his dialogues move students to think more deeply about their relationships with one another and the world they inhabit. If you plan to teach the Protagoras, Gorgias, Phaedo, Apology, or Phaedrus this semester, I invite you and your students to take a look at the relevant chapter of my enhanced digital book on Socratic and Platonic political philosophy and join the conversation online.

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Philosophy and the Networked Public

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Philosophy has always been a public activity, although its relationship with the public and its own public nature have long been fraught with anxiety for philosophy and the public both.

At this year’s Society for Phenomenology and Existentialist Philosophy, the advocacy committee organized a panel entitled “New Media, Social Networks, and Philosophy.” Each panelist was asked to frame the conversation in ways that might open a wider discussion.

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Socratic and Platonic Politics

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This presentation argues that there is a difference, and a similarity, between the ways Socrates and Plato practice politics.

Socratic politics, as depicted in Plato’s dialogues, may be characterized as the practice of using spoken words to turn the individuals one encounters toward the questions of what is just and beautiful and good. These three ideas function as erotic ideals that entice those animated by Socratic questioning to live a life seeking justice, beauty and the good. Of course, one of the main things we learn from the figure of Socrates we meet in the Platonic dialogues is that those ideals, however alluring, remain always ultimately elusive to finite human beings. Even so, Socratic politics is designed to cultivate in individuals a desire for them and to enjoin us to weave a concern for them into our relationships with one another.

The main argument of the lecture is that what Socrates attempts to do with those with whom he speaks, Plato attempts to do with those to whom he writes.

Platonic writing is political not because it presents manifestos, but because it requires each of us who encounters his texts to become actively concerned with the ideals of justice, beauty and the good and to consider how the course of our lives and our relationships with one another can be enriched by an engagement with those ideals.

The relationship between Socrates and the individuals he encounters is the site of Socratic politics. It is a “topology,” a place of saying.

The relationship between the written text and each individual reader is the site of Platonic politics. It is a “topography,” a place of writing.

The interactive lecture will outline the differences between the topology of Socratic politics and the topography of Platonic politics in order to invite further engagement with these ideas on the interactive website of my enhanced digital book: Socratic and Platonic Political Philosophy: Practicing a Politics of Reading.

Matthew Paris: Plato and Socrates via fineartamerica.com

Cover Art: Matthew Paris's Plato and Socrates

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This drawing from Mathew Paris (1217-1259), made famous more recently by Derrida’s disquisition on it in The Postcard, appears in a 13th century manuscript that contains a series of fortune-telling tracts. Now, with the generous permission of the Bodleian Library, the image will also appear on the cover of my book, Socratic and Platonic Political Philosophy: Practicing a Politics of Reading, inviting readers to consider the enigmatic relationship between Socrates and Plato.

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Tracing the Contours of the Enhanced Digital Book

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Now that Socratic and Platonic Political Philosophy: Practicing a Politics of Reading is in galley proofs, the contours of the enhanced digital book are beginning to take shape.

In order to determine the features of the digital book, we have developed a specification document that outlines the nature of the book, its key features and more specific details about how these features will fit into the ecosystem of the enhanced book itself.

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Socrates, Plato and Digital Scholarship at #ECDS

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The Emory Center for Digital Scholarship asked me to give a version of the presentation at gave at #DH2013 last summer entitled eBook as Ecosystem of Digital Scholarship

Socratic and Platonic Political Philosophy: Practicing the Politics of Reading (forthcoming Cambridge University Press) is an enhanced digital book that attempts to use digital media technology to cultivate the political practice of collaborative reading for which it argues.

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The Evolving Book: Introduction

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As my book, Socratic and Platonic Political Philosophy: Practicing a Politics of Reading, goes officially into editorial production on the print side of Cambridge University Press, I have started to work with Mike Chaplin on the innovative features of the enhanced digital book.

From the beginning, this book has sought to put a certain kind of public scholarship and engagement into practice by leveraging digital media to cultivate community around the ideas for which the book itself argues. So it is only fitting to continue in that spirit of publicness by sharing and reflecting upon the process by which we are developing what I hope are innovative aspects of the digital book itself.

Mike has graciously agreed to let me share some of his mockups as we work through how the book will ultimately look and feel in a digital environment. From the beginning of this project, the process itself has been the product; so it makes sense to document and reflect upon the process by which the digital book itself evolves.

The original book proposal was rather traditional, as I wanted it to go through all the standard processes of peer review required of any other manuscript submitted to Cambridge.

Robert Dreesen, the editor with whom I have been working, has been extremely supportive from the beginning. He saw the value of both the philosophical content of the book and the attempt to publish it in a way that performs the book’s central argument – that reading is a political activity.

In making that argument in the book, I trace the manner in which Platonic writing is designed to cultivate in readers three virtues of community:

  1. The ability to attend to the individual in concrete contexts so as to open new possibilities of more just relationships;
  2. A hermeneutical imagination capable of diagnosing the limits of existing political realities;
  3. The capacity to put a vision of the just, the beautiful, and the good into words that can enrich the communities in which we live.

What features of an enhanced digital book would cultivate such virtues of community? How can the design of the digital book itself embody and foster these virtues? How can I, as author, respond to readers in ways that model them?

These are the questions that will inform design decisions about the electronic book. Can we design a book to cultivate a community of readers capable of these virtues of community?

This series of posts under the heading The Evolving Book will be an attempt to articulate and document the process by which the book itself came into being.

Forever (42 bicycles), Ai Weiwei

The Politics of Reading … in China

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NANJING, China – I must admit, I am a bit uneasy about delivering this talk on Plato and the Politics of Reading here at Nanjing University.

You see, I am simply not sure what it means to speak in China about the erotic nature of politics. But this uneasiness is not unfamiliar to the discipline of Philosophy; in fact, one might tell a long story about how the history of Western philosophy, at least, is the history of trying to do away with uncertainty, of repressing it by appealing to some ultimate Archimedean point on which we can ultimately depend.

But Philosophy goes astray the moment it denies its own uneasiness and seeks refuge in the delusions of certainty.

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Public Philosophy in Digital Dialogue

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There is a difference between the ways Socrates turns those with whom he speaks in Plato’s dialogues to consider questions of justice, beauty and the good and the ways Plato’s writing turns his readers to consider the same ideals. But there is also a strikingly analogous set of philosophical practices by which Socratic speaking enjoins interlocutors and Platonic writing enjoins readers to orient our lives toward the question of justice. This presentation traces the contours of this analogy that is at the center of my enhanced digital book: Socratic and Platonic Political Philosophy.

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Plato and the Politics of Reading

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SAN FRANCISCO, CA – To give a lecture on the politics of collaborative reading without inviting one’s listeners to become active participants would be a performative contradiction.

So, in this lecture, Plato and the Politics of Reading, delivered at the University of San Francisco, I have sought ways to use digital technologies like twitter, Storify and, of course, this blog, to invite my listeners to participate in the lecture itself. (I wrote a post about live tweeting my own lecture to explain the rationale and logistics of this.)

As this post is designed to be a platform for further discussion, let me offer a brief synopsis of the position the lecture articulates.

Socratic politics may be characterized as the practice of using spoken words to turn those individuals one encounters toward the questions of what is just and beautiful and good. These ideas function as erotic ideals that entice those animated by Socratic questioning to live a life seeking justice, beauty and the good. Of course, one of the main things we learn from the figure of Socrates we meet in the Platonic dialogues is that those ideals, however alluring, remain always ultimately elusive to finite human beings. Even so, Socratic politics is designed to turn individuals toward those ideals and to enjoin us to weave a concern for them into our relationships with one another.

The main argument of the lecture is that what Socrates attempts to do with those with whom he speaks, Plato attempts to do with those to whom he writes.

Platonic writing is political not because it presents manifestos, but because it requires each of us who encounters his texts to become actively concerned with the ideals of justice, beauty and the good and to consider how the course of our lives and our relationships with one another can be enriched by an engagement with those ideals.

The lecture ultimately seeks to articulate three dimensions of Platonic writing that demonstrate its profound political power.

  1. By calling our own beliefs and opinions into question, Platonic writing opens us to what is beyond ourselves.
  2. By confronting us with Socrates’ public failures and pointing to his more private interpersonal successes, Platonic writing cultivates in us the ability to imagine new, more just political realities.
  3. By depicting a Socrates unwaveringly animated by a concern for the erotic ideals of justice, beauty and the good, Platonic writing invites us to consider how these ideals themselves are capable of transforming the nature of our relationships with one another.

But if this is what Platonic writing does with us, the politics of reading points to what we might do together as engaged readers of his texts, for the most transformative possibilities emerge from Plato’s writings only when we take them up and actively read them together.

Works Cited in the Lecture

Plato and the Politics of Reading is a group in Education, Philosophy on Mendeley.

In an attempt to perform something of this in public, I have sought below to curate some of the collaborative discussion that emerged from the lecture in the Storify story embedded below. I invite you participate in the Storify by way of twitter (@cplong and #bapca) or by commenting on this blog post.

Here is the Storify:

Socrates: Platonic Political Ideal

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Christopher P. Long, “Socrates: Platonic Political Ideal,” Ideas y Valores, 61, 149: 2012.

This essay articulates the differences and suggests the similarities between the practices of Socratic political speaking and those of Platonic political writing.

The essay delineates Socratic speaking and Platonic writing as both erotically oriented toward ideals capable of transforming the lives of individuals and their relation- ships with one another. Besides it shows that in the Protagoras the practices of Socratic political speaking are concerned less with Protagoras than with the individual young man, Hippocrates. In the Phaedo, this ideal of a Socrates is amplified in such a way that Platonic writing itself emerges as capable of doing with readers what Socratic speaking did with those he encountered. Socrates is the Platonic political ideal. Read More

The Book As Ecosystem of Scholarly Dialogue

By | Books, The Evolving Book, The Long Road | 4 Comments

Consider this an invitation to continue along a path we have traversed together over the past three years.

This path, which began in the wake of my 2009 Summer Faculty Teaching and Learning with Technology Fellowship, has now, with the completion of a draft manuscript of my book, Socratic and Platonic Political Philosophy: Practicing a Politics of Reading, reached a kind of crossroads.

The book itself came to life in dialogue, digital and otherwise, with many of you. It has been enriched by our ongoing conversation about ancient philosophy, Socrates, the writings of Plato, and the transformation of literacy in a digital age.

With the submission of the manuscript, however, we approach a crossroads in which the digital dimension of the dialogue we have been having can either wither away as the book appears in traditional print, or further grow and blossom with the publication of an enhanced digital book that combines the virtues of print and digital scholarship and communication.

Consider this, then, an invitation to continue together along that second path, which, like the path that led us here, cannot be traversed alone.

An outline of the manuscript itself points in the direction of the proposed path. At the center of the manuscript is an analogy between the ways Socrates practices politics with those he encounters in the dialogues and the ways Platonic writing turns us as readers toward ideals of speaking and acting capable of transforming our lives and the community in which we live.

The manuscript argues that Platonic writing itself cultivates in readers specific habits of thinking and creative habits of responding that are able to integrate a concern for the erotic ideals–of justice, beauty and the good–into the relationships we have with one another. Platonic political writing is shown to require a peculiar politics of reading in which the community of readers is called to consider how a commitment to speaking the truth and acting toward justice can, in fact, enrich our lives together.

If, however, the book is not to be a mere abstract academic exercise, it will need to be published in a way that performs and enables the politics of collaborative reading for which it argues. 

The manner in which the research for the book was undertaken in dialogue with you here in this public space has already cultivated such a community of readers. The path forward is to create an interactive and evolving ecosystem of print and digital content capable of enlarging and enriching the existing community of scholarly discourse we have cultivated through the Digital Dialogue.

Before we explore what such an ecosystem of scholarly dialogue would involve and how we might together accomplish it, let me chart the itinerary of the manuscript itself.

The Itinerary of Socratic and Platonic Politics

The seeds for the book were planted more than a decade ago in those courses on Ancient Greek Philosophy I taught as a young professor just out of graduate school. In dialogue with students over the course of semesters, the question of the peculiar manner in which Socrates says he practices the true art of politics in the dialogues presented itself with increasing urgency.  As we discussed it and focused more attention on the practice of Socratic dialogue, two things became clear: 1) we began to thematize and reflect upon our own dialogical practices and 2) we began to sense that Platonic writing itself was cultivating in us certain practices of engaging one another in dialogue.

The idea for this book, however, began to take determinate shape in the summer of 2009 when, as a Summer Faculty Teaching and Learning with Technology Fellow, I developed the Digital Dialogue, a podcast dedicated to cultivating the excellences of dialogue in a digital age.

The book that emerged from those digital dialogues, augmented and enriched by face to face dialogue at conferences and on campuses here in the US and abroad, is divided into seven chapters:

  1. Philosophy as Politics introduces the central distinction between the things Socrates says to those characters he encounters in the dialogues and the ways Plato writes to move readers to consider questions of justice, the beautiful and the good. The first I call the “topology of Socratic politics,” because it points to the place (topos) of Socratic political speaking (logos); the second I call the “topography of Platonic politics,” because it points to the place (topos) of Plantonic political writing (graphein). This chapter also indicates the rather peculiar way in which Socrates says he “practices politics,” and illustrates that politics for him and thus for this book means something different from taking power through the political institutions of a city or state.
  2. Crisis of Community illustrates how Socrates practices politics with Protagoras in the Protagoras, focusing on Socrates’ concern for the soul of Hippocrates, his young associate who comes at the start of the dialogue to ask Socrates if he would accompany him to see the great sophist Protagoras. This is one of the two chapters in the book that have been published elsewhere: Long, C. P. (2011). “Crisis of Community: The Topology of Socratic Politics in the Protagoras.” Epoché: a Journal for the History of Philosophy, 15 (2), 361-377. Digital Dialogue episode 31 with Ryan Drake and episode 32 with Anne Bowery focused on ideas articulated in this chapter.
  3. Attempting the Political Art is a reading of the Gorgias in which Socrates explicitly claims to be one of the few Athenians to practice the art of politics truly. This chapter illustrates how Socrates speaks differently with different interlocutors depending on their philosophical commitments. The result is an image of philosophy as an activity not opposed to rhetoric, as has been typically argued, but as intimately bound up with a specific kind of rhetoric commited to putting words in the service of the ideal of justice. This is the second of the two chapters that have been published elsewhere: Long, C. P. (2012). “Attempting the Political Art: Socrates, Plato and the Politics of Truth.” Proceedings of the Boston Area Colloquium in Ancient Philosophy, 271, 153-74. The chapter itself grew out of a presentation and a reading seminar at Boston College in the spring of 2011.
  4. The Politics of Finitude is the fulcrum of the book. It marks a transition from a focus on the practices of Socratic political speaking to those of Platonic political writing. A reading of the Phaedo, this chapter demonstrates first how Socrates is able to create a powerful community of people committed to speaking truth to and with one another and, second, how Plato writes in ways that encourage his readers to commit themselves to the same. A version of this chapter was presented at the Freiburger Hermeneutisches Kolloquium in June 2011.
  5. Socratic Disturbances, Platonic Politics considers the Apology of Socrates as both an account of Socrates’ self-defense before the Athenian citizens and a Platonic attempt to defend the life of his teacher in the wake of his death. Here the topography of Platonic politics is brought further into focus by attending to the way Plato has Socrates say provocative things at specific points in order to provoke us as readers to consider the roles speaking the truth and a concern for justice play in our own lives. This chapter was enriched by a seminar on the Apology given in Bogotá, Colombia in February 2011.
  6. The Politics of Writing traces how the collaborative reading of Lysias Socrates undertakes with Phaedrus in the Phaedrus opens the possibility of developing an understanding of reading itself as a political activity capable of transforming a community of readers by orienting them toward questions of justice and the beautiful.
  7. Politics as Philosophy further develops the manner in which Platonic writing cultivates in readers specific habits of thinking and creative habits of responding that are able to integrate a concern for the erotic ideals–of justice, beauty and the good–into the life of the community itself. Here Platonic political writing is shown to require a peculiar politics of reading in which the community of readers is called to consider how a commitment to speaking the truth and acting toward justice can, in fact, enrich our lives together.

The book thus argues for a politics of reading and suggests that a reading of Plato offers a unique opportunity to cultivate such a politics. In order to accomplish something of what it argues, the book must be capable of combining the best of print scholarship with the best of digital scholarship. As an enhanced digital book, the text might be able to perform what it argues.

Research by Public Dialogue

In her book, Planned Obsolescence: Publishing, Technology, and the Future of the Academy, Kathleen Fitzpatrick articulates the intuition that animated the research and writing of this book.  She writes:

If we were to shift our focus in the work we’re doing as authors from the moment of completion, from the self-contained product, to privilege instead the process of writing, discussion, and revision, we’d likely begin to “publish” work–in the sense of making it public in readable form–earlier in its development (at the conference paper stage, for instance) and to remain engaged with those texts much longer after they’ve been released to readers (p. 12, see findings.com).

Although Socratic and Platonic Politics has not been “published” online and publicly peer reviewed, it has been exposed to the wider public from its earliest beginnings.  The decision to open it to the public in the form of audio podcasts that attempt to perform the practices of scholarly dialogue in a digital age was intentional, rooted in the recognition that Socrates articulates something of the truth in the Phaedrus when he says:

In a way, Phaedrus, writing has a strange character … if you question [written words] with the intention of learning something about what they are saying, they always just continue saying the same thing” (Phaedrus, 275d3-10).

Podcasting, because it is more dynamic, fluid and less easy to cite, offered the inchoate ideas of the book a space in which to move and grow. They developed, however, not simply in as I engaged primary and secondary texts in the quiet, private spaces of the library and my study — though they developed there too, and importantly so — but also in dialogue with others.

Further, these dialogues were for the most part staged around the scholarly work of those I invited to the Digital Dialogue, as opposed to being centered on the Socratic and Platonic Politics project itself. The podcast thereby exposed the ideas ultimately articulated in the book to a wider range of scholarship by forcing me, in preparing for each episode, to read a wider range of work in a responsible way that would lead to an enlivening and fulfilling public dialogue on the podcast itself.

The public nature of this philosophical research had a powerful motivating effect. In fact, I would not have read nearly as much nor as diverse a collection of scholarship for the book had I not been motivated by the knowledge that my colleagues would be joining me for a public discussion of their work on the podcast.

Cultivating the Politics of Reading

If the book was born in public dialogue, it should continue to live in public dialogue.  If the book argues for a politics of collaborative reading, it should be published in a way that embodies the possibilities of precisely such a politics.

To do this I envision a dynamic enhanced digital book that will embed the audio of the eleven podcasts cited in the manuscript into the digital book itself, enabling readers to listen to the podcasts directly as they encounter them in the text. In order to cultivate a community of collaborative reading, the enhanced digital book should also enable the reader to make all highlighting and annotations public if desired.

Those annotations and markings should then themselves generate a feed that interfaces with a blog plug-in like Comment Press or some other form of integration by which the annotations and highlights can appear in public in ways that are open to further response. Although readers might decide to publish the annotations to a preferred social media site, the annotations should also be accessible to a blog managed and moderated by me so that I can respond to and engage with readers as they engage with the book itself.

The publication of this enhanced digital book is designed to facilitate an ongoing dialogue about the book, its ideas and the larger question concerning the politics of reading. As the conversation develops, I envision recording new episodes of the Digital Dialogue podcast with readers who have had particularly insightful annotations or comments. Those podcasts too, if desired, could be made available in the enhanced digital book.

I envision the printed version of the book as another way to give readers access to this enhanced digital version and the community of dialogue to which it is intimately connected. I would like to have QR codes or some other method of moving the reader from the physical book to the online conversation. I would hope that the enhanced digital book would interface with existing systems of curated annotations as those found on the Kindle via Amazon.com and sites like Findings.com and Apple’s iBookstore.

This vision for Socratic and Platonic Politics combines the best elements of print scholarship with the best elements of digital scholarship: by bringing the print culture of rigorous, creative and careful reading, clear and compelling writing, peer review, and detailed and attentive editing together with the digital culture of dynamic interaction, exposure to a widely educated public, and the cultivation of a community of actively engaged and creative readers, the publication of the book would perform the very politics of collaborative reading for which it argues.

An enhanced digital book designed to create an ecosystem of scholarly dialogue is the above mentioned second path I hope to chart; but it is a path that cannot be embarked upon without you.

Attempting the Political Art

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Christopher P. Long, “Attempting the Political Art,” Proceedings of the Boston Area Colloquium in Ancient Philosophy, 27 (2012): 153-74.

The main thesis of this essay is that the practice of Socratic political speaking and the practice of Platonic political writing are intimately interconnected but distinct.

The essay focuses on the famous passage from the Gorgias in which Socrates claims to be one of the few Athenians who attempt the political art truly and goes on to articulate the nature of his political practice as a way of speaking toward the best (521d6-e2). Read More

"The Politics of Truth" at University of Kansas

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LAWRENCE, KS – The paper I presented here today, entitled The Politics of Truth, argued that Socratic politics is a matter of speaking truth with a concern for justice and the good. I suggested further that the practice of Platonic writing is also a kind of politics in which texts are crafted in ways that enjoin readers to consider the course of their lives and the degree to which their lives are animated by a concern for justice.

I pursue this largely by a reading of the Gorgias in which I contend that Socrates establishes a philosophical friendship with Gorgias that in fact transforms Gorgias’s own understanding of his art of rhetoric.

One of the central issues that was raised in the question and answer period concerned the meaning of the erotic in Plato generally and in my use of it specifically as an important dimension of the political. This is an issue I need to develop more fully as I continue to work on my book about the practices of Socratic and Platonic philosophy.

For Socrates and, I would argue, for Plato, cultivating a proper erotic relation to the good and the just is a political activity – I might even say, it is the political activity par excellence … although I offer that tentatively here. I say this because the practice of Socratic politics involves using words to turn those he encounters toward the question of the good and the just as ideals toward which we should strive even as he recognizes that, as erotic, these ideals remain forever elusive. No human can possess determinate knowledge of the good and the just in an absolute sense, but in orienting one’s life toward the attempt to bring the good and the just into being by and through the words we speak to and with one another, we can begin to cultivate healthier human relationships.

In my essay, The Politics of Music, I do develop the meaning of an erotic principle along these specific lines.

Precisely what a “proper erotic relation to the good and the just” would look like, remains in need of further articulation. We all are drawn to one degree or another by a sense of justice, but we also too easily fall into the delusion that we possess an adequate understanding of what is just. The proper erotic relationship toward the good and the just would need to involve allowing ourselves to be animated by a concern for justice without deluding ourselves that we possess it adequately.

Digital Dialogue 44: The Apology

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For Digital Dialogue episode 44, I have joined Nicolas Parra, Norman Mora and Sergio Ariza in their home city of Bogotá, Colombia to discuss the seminar we held today on Plato’s Apology and a paper I wrote entitled Socratic Disturbances and Platonic Politics.

Sergio is Assistant Professor of Philosophy at the Universidad de los Andes, who work focused on Ancient Greek Philosophy; his currently working on a translation of the Meno with commentary, he has recently published an essay entitled “Gorgias and the Incommunicability of Being”, which is a critique of Mourelatos’s interpretation.

Norman Mora is an undergraduate student working on his degree in literature and philosophy. And Nicolas Parra has been on the Digital Dialogue before when he was studying at Penn State. It was episode 21 and we discussed the relationship between Philosophy and Rhetoric in the Gorgias. Nicolas is working on his MA in Philosophy and a degree in law. His work focused on aporia in Socrates.

Seminar on the Apology in Bogotá

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Seminar on the Apology

Originally uploaded by cplong11

BOGOTÁ, COLOMBIA – Today I gave a seminar on Plato’s Apology at the Universidad de los Andes to graduate and undergraduate students and faculty. The seminar was based on a paper I wrote entitled, Socratic Disturbances and Platonic Politics.

I argue in that paper that the Apology is a dialogue between Socrates and the “men of Athens.” In order to discern the dynamics of this dialogue, the paper follows those moment when the “men of Athens” create disturbances (thorubein) in response to the things Socrates says. These disturbances suggest the degree to which the practice of Socratic politics provokes those with whom he is engaged to think and act differently.

The paper also further develops the difference between the practice of Socratic politics as it is performed in the Platonic dialogues and the politics of Platonic writing as it presents itself to us in the written texts. The end of the paper attempts to lend some determination to the way Plato practices politics in his writing by thinking through the deep symbolism of the proposal Plato puts into the mouth of Socrates that his punishment should be to receive free meals for life in the Prytaneion. The Prytaneion was the center of Athenian life, the site of the hearth of Hestia, and the suggestion, which is quite likely a Platonic creation, emphasizes the importance of attempting to integrate the practices of philosophical politics into the very heart of the city.

The participants in the seminar were excellent. They had prepared by reading the Apology with great care and considering the details of my paper. I was encouraged to think more deeply about a few of the issues I raise in the paper, particularly about the differences between Platonic and Socratic politics.

One suggestion by Catalina González Quintero was particularly helpful insofar as it invited me to consider further if the Socratic practice of politics is essentially provocative and negative – as suggested by the gadfly metaphor – and Platonic politics is more educative and positive, concerned to cultivate habits of thinking and acting in the citizens of the city.  I am concerned about divorcing these two dimensions of politics, but there might be a sense in which Socratic politics leads with provocation and moves only hesitantly toward education, while Platonic politics is concerned primarily with education, even if it retains always a provocative dimension.

The discussion of these and other issues continued on Digital Dialogue episode 44 in which I was invited by Sergio Ariza, Nicolas Parra and Norman Mora to articulate the difference between Platonic and Socratic politics in more detail.
Here are some images from the seminar:

Digital Dialogue 35: Socratic Strangeness

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Sean Kirkland joins me for Digital Dialogue episode 35 to joins me today to talk about a book project he is completing entitled Ontology and Self-Knowledge in Plato’s Early Dialogues. Our discussion focuses on the extent to which the activity of Socratic philosophy must be permitted to strike us as strange because it is rooted in an ante-modern understanding of human thought and it’s world.

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Digital Dialogue 32: Crisis of Community

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Episode 32 of the Digital Dialogue is a recording of my paper on Plato’s Protagoras entitled, “Crisis of Community: The Topology of Socratic Politics,” delivered at the 10th Annual Independent meeting of the Ancient Philosophy Society.

The paper is part of a larger project that investigates the nature of Socratic Politics by attending to the manner in which Socrates practices politics in the dialogues themselves.

In this essay, I argue that Socrates interrupts his plans for the day in order to go with Hippocrates to the house of Callias where Protagoras is staying.  The discussion is facilitated at certain important points by Alcibiades who, I argue, plays the part of Hermes in the dialogue itself.

The podcast includes the comments by Anne-Marie Bowery of Baylor University and the questions and discussion from the APS gathered at Michigan State this spring.

Digital Dialogue 22: Transformative Dialogue

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A group of students from my Philosophy 200, Ancient Greek Philosophy, course join me for episode 22 of the Digital Dialogue.

Drew Bullard, Jordan Sanford, Cody Yashinsky, Anthony Zirpoli, Tony Arnold, Pam Doran and Joni Noggle discuss some of the themes that have emerged over the course of this semester as we investigated the nature of Socratic Politics by reading four Platonic dialogues: Protagoras, Gorgias, Phaedrus and Symposium.

Digital Dialogue 22 with Students from PHIL200: Transformative Dialogue

This episode of the digital dialogue is particularly important to me because it grew organically out of the work the students and I did together this semester. It was initiated by Cody Yashinsky who thought it would be nice to do a semester round-up podcast as way to highlight a number of themes that have emerged on the blog and in the course of our weekly round-up podcasts.

What we have done together this semester in the classroom, on the blog and through podcast is a testimony to the transformative power of digital dialogue.

 

Digital Dialogue 09: Erotic Politics

By | Digital Dialogue Podcast | 2 Comments

In episode 9 of the Digital Dialgoue, I am joined by Jill Gordon, who is currently Professor of Philosophy at Colby College, but in just a few days, on September 1st, she will be the Charles A. Dana Professor of Philosophy at Colby College.

She is the author of many articles on Plato and Social Political philosophy. She has been a long time member of the Ancient Philosophy Society and she served a term as Co-Director during which time she oversaw a tremendous increase in membership and did an enormous amount to secure the long term flourishing of the society.

Her well received book entitled Turning Toward Philosophy: Literary Device and Dramatic Structure in Plato’s Dialogues focuses on the way Plato’s literary techniques are designed to engage students and readers and turn them toward the pursuit of philosophy. She is currently working on a book manuscript that investigates the erotic dimensions of Plato’s world.

In this episode we discuss the erotic nature of Socratic questioning, touching also upon the discussion Marina McCoy and I had in episode 6. We also focus on some passages from Plato’s Phaedo to highlight courage and openness as excellences of dialogue. We touch too upon contemporary political culture and its fundamentally agonistic posture.  Finally, Jill highlights the importance of Platonic as opposed to Socratic irony.

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