Introduction to the Philosophy and Writings of Plato

by Thomas Taylor

Huge, horrid, vast, where scarce in safety sails
The best built ship, though Jove inspire the gales.

And may we not very justly ask you, similar to the interrogation of
Calypso,

What ships have you, what sailors to convey,
What oars to cut the long laborious way?

I shall only observe further, that the life of Plato, by Olympiodorus, was prefixed to this translation, in preference to that by Diogenes Laertius, because the former is the production of a most eminent Platonist, and the latter of a mere historian, who indiscriminately gave to the public whatever anecdotes he found in other authors. If the reader combines this short sketch of the life of Plato with what that philosopher says of himself in his 7th Epistle, he will be in possession of the most important particulars about him that can be obtained at present.

EXPLANATIONS OF CERTAIN PLATONIC TERMS

As some apology may be thought necessary for having introduced certain unusual words of Greek origin, I shall only observe, that, as all arts and sciences have certain appropriate terms peculiar to themselves, philosophy, which is the art of arts, and science of sciences, as being the mistress of both, has certainly a prior and a far superior claim to this privilege. I have not, however, introduced, I believe, any of these terms without at the same time sufficiently explaining them; but, lest the contrary should have taken place, the following explanation of all such terms as I have been able to recollect, and also of common words used by Platonists in a peculiar sense, is subjoined for the information of the reader.

Anagogic, [Greek: anagogikos]. Leading on high.

Demiurgus, [Greek: demiourgos]. Jupiter, the artificer of the universe.

Dianoetia. This word is derived from [Greek: dianoia], or that power of the soul which reasons scientifically, deriving the principles of its reasoning from intellect. Plato is so uncommonly accurate in his diction, that this word is very seldom used by him in any other than its primary sense.

The Divine, [Greek: to Theion], is being subsisting in conjunction with the one. For all things, except the one, viz. essence, life, and intellect, are considered by Plato as suspended from and secondary to the gods. For the gods do not subsist in, but prior to, these, which they also produce and connect, but are not characterized by these. In many places, however, Plato calls the participants of the gods by the names of the gods. For not only the Athenian Guest in the Laws, but also Socrates in the Phaedrus, calls a divine soul a god. "For," says he, "all the horses and charioteers of the gods are good," &c. And afterwards, still more clearly, he adds, "And this is the life of the gods." And not only this, but he also denominates those nature gods that are always united to the gods, and which, in conjunction with them, give completion to one series. He also frequently calls daemons gods, though, according to essence, they are secondary to and subsist about the gods. For in the Phaedrus, Timaeus, and other dialogues, he extends the appellation of gods as far as the daemons. And what is still more paradoxical than all this, he does not refuse to call some men gods; as, for instance, the Elean Guest in the Sophista. From all this, therefore, we must infer that with respect to the word god, one thing which is thus denominated is simply deity; another is so according to union; a third, according to participation; a fourth, according to contact; and a fifth, according to similitude. Thus every superessential nature is primarily a god; but every intellectual nature is so according to union. And again, every divine soul is a god according to participation; but divine daemons are gods according to contact with the gods; and the souls of men obtain this appellation through similitude. Each of these, however, except the first, is as we have said, rather divine than a god; for the Athenian Guest in the Laws, calls intellect itself divine. But that which is divine is secondary to the first deity, in the same manner as the united is to the one; that which is intellectual to intellect; and that which is animated to soul. Indeed, things more uniform and simple always precede, and the series of beings ends in the one itself.