[156] Neither the Introduction of Schleiermacher (p. 134 seq.), nor the elucidation of Trendelenburg (De Philebi Consilio, pp. 16-23), nor the Prolegomena of Stallbaum (pp. 76-77 seq.), succeed in making this obscure close of the Philêbus clearly intelligible. Stallbaum, after indicating many commentators who have preceded him, observes respecting the explanations which they have given: “Ea sunt adeo varia atque inter se diversa, ut tanquam adversâ fronte inter ipsa pugnare dicenda sint” (p. 72).
I see no sufficient ground for the hypothesis of Stallbaum and some other critics, who, considering the last result abrupt and unsatisfactory, suspect that Plato either intended to add more, or did add more which has not come down to us.[157] Certainly the result (as in many other Platonic dialogues) is inconsiderable, and the instruction derivable from the dialogue must be picked out by the reader himself from the long train of antecedent reasoning. The special point emphatically brought out at the end is the discredit thrown upon the intense pleasures, and the exclusion of them from the list of constituents of Good. If among Plato’s contemporaries who advocated the Hedonistic doctrine, there were any who laid their main stress upon these intense pleasures, he may be considered to have replied to them under the name of Philêbus. But certainly this result might have been attained with a smaller array of preliminaries.
[157] Stallbaum, Proleg. p. 10.
Contrast between the Philêbus and the Phædrus, and Symposion, in respect to Pulchrum, and intense Emotions generally.
Moreover, in regard to these same intense emotions we have to remark that Plato in other dialogues holds a very different opinion respecting them — or at least respecting some of them. We have seen that at the close of the Philêbus he connects Bonum and Pulchrum principally, and almost exclusively, with the Reason; but we find him, in the Phædrus and Symposion, taking a different, indeed an opposite, view of the matter; and presenting Bonum and Pulchrum as objects, not of the unimpassioned and calculating Reason, but of ardent aspiration and even of extatic love. Reason is pronounced to be insufficient for attaining them, and a peculiar vein of inspiration a species of madness, eo nomine — is postulated in its place. The life of the philosophical aspirant is compared to that of the passionate lover, beginning at first with attachment to some beautiful youth, and rising by a gradual process of association, so as to transfer the same fervent attachment to his mental companionship, as a stimulus for generating intellectual sympathies and recollections of the world of Ideas. He is represented as experiencing in the fullest measure those intense excitements and disturbances which Eros alone can provoke.[158] It is true that Plato here repudiates sensual excitements. In this respect the Phædrus and Symposion agree with the Philêbus. But as between Reason and Emotion, they disagree with it altogether: for they dwell upon ideal excitements of the most vehement character. They describe the highest perfection of human nature as growing out of the better variety of madness — out of the glowing inspirations of Eros: a state replete with the most intense alternating emotions of pain and pleasure. How opposite is the tone of Sokrates in the Philêbus, where he denounces all the intense pleasures as belonging to a distempered condition — as adulterated with pain, and as impeding the tranquil process of Reason — and where he tolerates only such gentle pleasures as are at once unmixed with pain and easily controuled by Reason! In the Phædrus and Symposion, we are told that Bonum and Pulchrum are attainable only under the stimulus of Eros, through a process of emotion, feverish and extatic, with mingled pleasure and pain: and that they crown such aspirations, if successfully prosecuted, with an emotional recompense, or with pleasure so intense as to surpass all other pleasures. In the Philêbus, Bonum and Pulchrum come before us as measure, proportion, seasonableness: as approachable only through tranquil Reason — addressing their ultimate recompense to Reason alone — excluding both vehement agitations and intense pleasures — and leaving only a corner of the mind for gentle and unmixed pleasures.[159]
[158] See in the Symposion the doctrines of the prophetess Diotima, as recited by Sokrates, pp. 204-212: also the Phædrus, the second ἐγκώμιον delivered by Sokrates upon Eros, pp. 36-60, repeated briefly and confirmed by Sokrates, pp. 77-78.
Compare these with the latter portion of the Philêbus; the difference of spirit and doctrine will appear very manifest.
To illustrate the contrast between the Phædrus and the Philêbus, we may observe that the former compares the excitement and irritation of the inspired soul when its wings are growing to ascend to Bonum and Pulchrum, with the κνῆσις or irritation of the gums when a child is cutting teeth — ζεῖ οὖν ἐν τούτῳ ὅλη καὶ ἀνακηκίει, καὶ ὅπερ τὸ τῶν ὀδοντοφυούντων πάθος περὶ τοὺς ὀδόντας γίγνεται ὅταν ἄρτι φυῶσι κνῆσίς τε καὶ ἀγανάκτησις περὶ τὰ οὖλα, ταὐτὸν δὴ πέπονθεν ἡ τοῦ πτεροφυεῖν ἀρχομένου ψυχή· ζεῖ τε καὶ ἀγανακτεῖ καὶ γαργαλίζεται φύουσα τὰ πτερά (Phædrus, p. 251). These are specimens of the strong metaphors used by Plato to describe the emotional condition of the mind during its fervour of aspiration towards Bonum and Pulchrum. On the other hand, in the Philêbus, κνῆσις and γαργαλισμὸς are noted as manifestations of that distempered condition which produces indeed moments of intense pleasure, but is quite inconsistent with Reason and the attainment of Good. See Philêbus, pp. 46 E, 51 D, and Gorgias, p. 494.
[159] Plato, Philêbus, p. 66.
The comparison, here made, of the Philêbus with the Phædrus and Symposion, is one among many proofs of the different points of view with which Plato, in his different dialogues,[160] handled the same topics of ethical and psychological discussion. And upon this point of dissent, Eudoxus and Epikurus, would have agreed with the Sokrates of the Philêbus, in deprecating that extatic vein of emotion which is so greatly extolled in the Phædrus and Symposion.