Diadectic Speculative Physical Logical Practical Ethical Political
Inquisitive Gymnastic Maieutic Peirastic Agonistic Endeietic Anatreptic
The learned reader will observe the latter half of the dialogues, according to this scheme, to be described by metaphors taken from the gymnastic art: the dialogues, here termed gymnastic, being imagined to bear a similitude to that exercise; the agonistic, to the combat. In the lowest subdivision, indeed, the word maieutic is a metaphor of another kind, fully explained in Plato's Theaetetus: the maieutic dialogues, however, were supposed to resemble giving the rudiments of the art; as the peirastic were, to represent a skirmish, or trial of proficiency; the endeietic were, it seems, likened to the exhibiting a specimen of skill; and the anatreptic, to presenting the spectacle of a thorough defeat, or sound drubbing. The principal reason why we contented not ourselves with this account of the difference between the dialogues of Plato, was the capital error there committed in the first subdivision, of course extending itself through the latter. This error consists in dividing the Didactic dialogues with regard to their subject-matter; while those of the Inquisitive sort are divided with respect to the manner of their composition. So that the subdivisions fall not, with any propriety, under one and the same general head. Besides, a novice in the works of Plato might hence be led naturally to suppose, that the dogmatical or didactic dialogues are, all of them, written in the same manner; and that the others, those of the inquisitive kind, by us termed sceptical, have no particular subjects at all; or, if they have, that their subjects are different from those of the didactic dialogues, and are consequently unphilosophical. Now every one of the suppositions here mentioned is far from being true. ————————
The philosopher, in thus varying his manner, and diversifying his writings into these several kinds, means not merely to entertain with their variety; not to teach, on different occasions, with more or less plainness and perspicuity; not yet to insinuate different degrees of certainty in the doctrines themselves: but he takes this method, as a consummate master of the art of composition in the dialogue-way of writing, from the different characters of the speakers, as from different elements in the frame of these dramatic dialogues, or different ingredients in their mixture, producing some peculiar genius and turn of temper, as it were, in each.
Socrates indeed is in almost all of them the principal speaker: but when he falls into the company of some arrogant sophist; when the modest wisdom, and clear science of the one, are contrasted with the confident ignorance and blind opinionativeness of the other; dispute and controversy must of course arise: where the false pretender cannot fail of being either puzzled or confuted. To puzzle him only is sufficient, if there be no other persons present; because such a man can never be confuted in his own opinion: but when there is an audience round them, in danger of being misled by sophistry into error, then is the true philosopher to exert his utmost, and the vain sophist to be convicted and exposed.
In some dialogues Plato represents his great master mixing in conversation with young men of the best families in the commonwealth. When these happen to have docile dispositions and fair minds, then is occasion given to the philosopher to call forth[25] the latent seeds of wisdom, and to cultivate the noble plants with true doctrine, in the affable and familiar way of joint inquiry. To this is owing the inquisitive genius of such dialogues: where, by a seeming equality in the conversation, the curiosity or zeal of the mere stranger is excited; that of the disciple is encouraged; and, by proper questions, the mind is aided and forwarded in the search of truth.
————————- [25] We require exhortation, that we may be led to true good; dissuasion, that we may be turned from things truly evil; obstetrication, that we may draw forth our unperverted conceptions; and confutation, that we may be purified from two-fold ignorance. ————————-
At other times, the philosophic hero of these dialogues is introduced in a higher character, engaged in discourse with men of more improved understandings and enlightened minds. At such seasons he has an opportunity of teaching in a more explicit manner, and of discovering the reasons of things: for to such an audience truth is due, and all demonstrations[26] possible in the teaching it. Hence, in the dialogues composed of these persons, naturally arises the justly argumentative or demonstrative genius; and this, as we have before observed, according to all the dialectic methods.
————————- [26] The Platonists rightly observe, that Socrates, in these cases, makes use of demonstrative and just reasoning, ([Greek: apodeiktikou]); whereas to the novice he is contented with arguments only probable, ([Greek: pithanois]); and against the litigious sophist often employs such as are [Greek: eristikoi]; puzzling and contentious. ————————-
But when the doctrine to be taught admits not of demonstration; of which kind is the doctrine of antiquities, being only traditional, and a matter of belief; and the doctrine of laws, being injunctional, and the matter of obedience; the air of authority is then assumed: in the former cases, the doctrine is traditionally handed down to others from the authority of ancient sages; in the latter, is magisterially pronounced with the authority of a legislator.[27]
————————- [27] It is necessary to observe, that in those dialogues in which Socrates is indeed introduced, but sustains an inferior part, he is presented to our view as a learner, and not as a teacher; and this is the case in the Parmenides and Timaeus. For by the former of these philosophers he is instructed in the most abtruse theological dogmas, and by the latter in the whole of physiology. ————————-