What seems to have hampered the development of philosophy historically — and what also seems to hamper the development of philosophy in our own age — is the confusion of missions that is a predictable consequence whenever the natures of mythology and philosophy are not sharply distinguished. On one hand Hegel, C. Guthrie believe that the myths are to be cherished for their very didactic value. Yet by making unclear the exact extent of his intellectual commitment in these areas, Plato is betraying his philosophic mission.
Who was his readership? A very good survey of this topic is Yunis from which I would like to quote the following illuminating passage: Other scholars, such as Morganhave also argued that Plato addressed in his writings both philosophical and non-philosophical audiences.
It is true that in the Republic Plato has the following advice for philosophers: This interpretation is too extreme. For him philosophy has a civic dimension. The one who makes it outside the cave should not forget about those who are still down there and believe that the shadows they see there are real beings.
The philosopher should try to transmit his knowledge and his wisdom to the others, and he knows that he has a difficult mission. But Plato was not willing to go as far as Socrates did.
He preferred to address the public at large through his written dialogues rather than conducting dialogues in the agora. He did not write abstruse philosophical treatises but engaging philosophical dialogues meant to appeal to a less philosophically inclined audience.
The participants are historical and fictional characters. Plato wanted his dialogues to look like genuine, spontaneous dialogues accurately preserved.
How much of these stories and dialogues is fictional? It is hard to tell, but he surely invented a great deal of them. References to traditional myths and mythical characters occur throughout the dialogues.
His myths are meant, among other things, to make philosophy more accessible. Sometimes he modifies them, to a greater or lesser extent, while other times he combines them—this is the case, for instance, of the Noble Lie Republic b—dwhich is a combination of the Cadmeian myth of autochthony and the Hesiodic myth of ages.
There are also in Plato myths that are his own, such as the myth of Er Republic b8 or the myth of Atlantis Timaeus 26e4.
Many of the myths Plato invented feature characters and motifs taken from traditional mythology such as the Isles of the Blessed or the judgment after deathand sometimes it is difficult to distinguish his own mythological motifs from the traditional ones. The majority of the myths he invents preface or follow a philosophical argument: Plato refers sometimes to the myths he uses, whether traditional or his own, as muthoi for an overview of all the loci where the word muthos occurs in Plato see Brisson ff.
However, muthos is not an exclusive label. The myths Plato invents, as well as the traditional myths he uses, are narratives that are non-falsifiable, for they depict particular beings, deeds, places or events that are beyond our experience: Myths are also fantastical, but they are not inherently irrational and they are not targeted at the irrational parts of the soul.
Strictly speaking, the Cave is an analogy, not a myth. Most argues that there are eight main features of the Platonic myth. Most acknowledges that these eight features are not completely uncontroversial, and that there are occasional exceptions; but applied flexibly, they allow us to establish a corpus of at least fourteen Platonic myths in the Phaedo, Gorgias, Protagoras, Meno, Phaedrus, Symposium, Republic X, Statesman, Timaeus, Critias and Laws IV.
Myth and philosophy, by rui zhu 2, views. Share; Like; Download while philosophy is a rational enterprise, myth is inherentlyirrational. To look for a place where philosophy meets myth seems to bea request for an irrational reason, or . The Greeks developed both an extensive mythology and a strong metaphysical philosophy. The two are thought to be quite distinct, with mythology seen as irrational and metaphysics as rational, myth as imaginative and metaphysics as scientific. This is the wrong way to make a distinction between the two. But it remains a distortion of reality; the rational actor of the myth simply does not reflect the predictably irrational reactions of most people or professionals in decision making. Mythology that can constructively inspire people can also act to limit and delude their range of vision.
Dorion concludes that the Oracle story is not only a Platonic fiction, but also a Platonic myth, more specifically: Who invented the examination of the opinions of others by the means of elenchus? We have a comprehensive book about the people of Plato: Nails ; now we also have one about the animals of Plato: Bell and Naas Anyone interested in myth, metaphor, and on how people and animals are intertwined in Plato would be rewarded by consulting it.MYTH AND PHILOSOPHY FROM THE PRESOCRATICS TO PLATO KATHRYN A.
MORGAN and stigmatises myth as irrational. Myth becomes the ‘other’, and the opposition that we If we conclude that philosophy (a rational enter-prise)endswheremythbegins,wereturnto a viewofmyth asirrational.
But it remains a distortion of reality; the rational actor of the myth simply does not reflect the predictably irrational reactions of most people or professionals in decision making. Mythology that can constructively inspire people can also act to limit and delude their range of vision.
Initiation into the Mysteries: The Experience of the Irrational in Plato Vishwa Adluri Mouseion: Journal of the Classical Association of Canada, Volume 6, Number THE EXPERIENCE OF THE IRRATIONAL IN PLATO VISHWA ADLURI INTRODUCTION mythology.
philosophy. and rhetoric-atechnique par excellence-inimplicat.
Mythology and philosophy: the rational and the irrational. Criteria of rational knowledgeMythology - is the way of explaining and ordering what is explained and interpreted.
This is a mixture of both reason and unreason, of reason and passions/5(3). The Greeks developed both an extensive mythology and a strong metaphysical philosophy. The two are thought to be quite distinct, with mythology seen as irrational and metaphysics as rational, myth as imaginative and metaphysics as scientific.
This is the wrong way to make a distinction between the two. Philosophy and rational thinking continued to grow throughout the world in the next few centuries. Rational thought had become the most dominant ideology in Western Civilization. Philosophers aimed to examine human happiness, self-control, and equality (84).