Sophist. Платон
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The dramatic power of the dialogues of Plato appears to diminish as the metaphysical interest of them increases (compare Introd. to the Philebus). There are no descriptions of time, place or persons, in the Sophist and Statesman, but we are plunged at once into philosophical discussions; the poetical charm has disappeared, and those who have no taste for abstruse metaphysics will greatly prefer the earlier dialogues to the later ones. Plato is conscious of the change, and in the Statesman expressly accuses himself of a tediousness in the two dialogues, which he ascribes to his desire of developing the dialectical method. On the other hand, the kindred spirit of Hegel seemed to find in the Sophist the crown and summit of the Platonic philosophy – here is the place at which Plato most nearly approaches to the Hegelian identity of Being and Not-being. Nor will the great importance of the two dialogues be doubted by any one who forms a conception of the state of mind and opinion which they are intended to meet. The sophisms of the day were undermining philosophy; the denial of the existence of Not-being, and of the connexion of ideas, was making truth and falsehood equally impossible. It has been said that Plato would have written differently, if he had been acquainted with the Organon of Aristotle. But could the Organon of Aristotle ever have been written unless the Sophist and Statesman had preceded? The swarm of fallacies which arose in the infancy of mental science, and which was born and bred in the decay of the pre-Socratic philosophies, was not dispelled by Aristotle, but by Socrates and Plato. The summa genera of thought, the nature of the proposition, of definition, of generalization, of synthesis and analysis, of division and cross-division, are clearly described, and the processes of induction and deduction are constantly employed in the dialogues of Plato. The 'slippery' nature of comparison, the danger of putting words in the place of things, the fallacy of arguing 'a dicto secundum,' and in a circle, are frequently indicated by him. To all these processes of truth and error, Aristotle, in the next generation, gave distinctness; he brought them together in a separate science. But he is not to be regarded as the original inventor of any of the great logical forms, with the exception of the syllogism.
There is little worthy of remark in the characters of the Sophist. The most noticeable point is the final retirement of Socrates from the field of argument, and the substitution for him of an Eleatic stranger, who is described as a pupil of Parmenides and Zeno, and is supposed to have descended from a higher world in order to convict the Socratic circle of error. As in the Timaeus, Plato seems to intimate by the withdrawal of Socrates that he is passing beyond the limits of his teaching; and in the Sophist and Statesman, as well as in the Parmenides, he probably means to imply that he is making a closer approach to the schools of Elea and Megara. He had much in common with them, but he must first submit their ideas to criticism and revision. He had once thought as he says, speaking by the mouth of the Eleatic, that he understood their doctrine of Not-being; but now he does not even comprehend the nature of Being. The friends of ideas (Soph.) are alluded to by him as distant acquaintances, whom he criticizes ab extra; we do not recognize at first sight that he is criticizing himself. The character of the Eleatic stranger is colourless; he is to a certain extent the reflection of his father and master, Parmenides, who is the protagonist in the dialogue which is called by his name. Theaetetus himself is not distinguished by the remarkable traits which are attributed to him in the preceding dialogue. He is no longer under the spell of Socrates, or subject to the operation of his midwifery, though the fiction of question and answer is still maintained, and the necessity of taking Theaetetus along with him is several times insisted upon by his partner in the discussion. There is a reminiscence of the old Theaetetus in his remark that he will not tire of the argument, and in his conviction, which the Eleatic thinks likely to be permanent, that the course of events is governed by the will of God. Throughout the two dialogues Socrates continues a silent auditor, in the Statesman just reminding us of his presence, at the commencement, by a characteristic jest about the statesman and the philosopher, and by an allusion to his namesake, with whom on that ground he claims relationship, as he had already claimed an affinity with Theaetetus, grounded on the likeness of his ugly face. But in neither dialogue, any more than in the Timaeus, does he offer any criticism on the views which are propounded by another.
The style, though wanting in dramatic power, – in this respect resembling the Philebus and the Laws, – is very clear and accurate, and has several touches of humour and satire. The language is less fanciful and imaginative than that of the earlier dialogues; and there is more of bitterness, as in the Laws, though traces of a similar temper may also be observed in the description of the 'great brute' in the Republic, and in the contrast of the lawyer and philosopher in the Theaetetus. The following are characteristic passages: 'The ancient philosophers, of whom we may say, without offence, that they went on their way rather regardless of whether we understood them or not;' the picture of the materialists, or earth-born giants, 'who grasped oaks and rocks in their hands,' and who must be improved before they can be reasoned with; and the equally humourous delineation of the friends of ideas, who defend themselves from a fastness in the invisible world; or the comparison of the Sophist to a painter or maker (compare Republic), and the hunt after him in the rich meadow-lands of youth and wealth; or, again, the light and graceful touch with which the older philosophies are painted ('Ionian and Sicilian muses'), the comparison of them to mythological tales, and the fear of the Eleatic that he will be counted a parricide if he ventures to lay hands on his father Parmenides; or, once more, the likening of the Eleatic stranger to a god from heaven. – All these passages, notwithstanding the decline of the style, retain the impress of the great master of language. But the equably diffused grace is gone; instead of the endless variety of the early dialogues, traces of the rhythmical monotonous cadence of the Laws begin to appear; and already an approach is made to the technical language of Aristotle, in the frequent use of the words 'essence,' 'power,' 'generation,' 'motion,' 'rest,' 'action,' 'passion,' and the like.
The Sophist, like the Phaedrus, has a double character, and unites two enquirers, which are only in a somewhat forced manner connected with each other. The first is the search after the Sophist, the second is the enquiry into the nature of Not-being, which occupies the middle part of the work. For 'Not-being' is the hole or division of the dialectical net in which the Sophist has hidden himself. He is the imaginary impersonation of false opinion. Yet he denies the possibility of false opinion; for falsehood is that which is not, and therefore has no existence. At length the difficulty is solved; the answer, in the language of the Republic, appears 'tumbling out at our feet.' Acknowledging that there is a communion of kinds with kinds, and not merely one Being or Good having different names, or several isolated ideas or classes incapable of communion, we discover 'Not-being' to be the other of 'Being.' Transferring this to language and thought, we have no difficulty in apprehending that a proposition may be false as well as true. The Sophist, drawn out of the shelter which Cynic and Megarian paradoxes have temporarily afforded him, is proved to be a dissembler and juggler with words.
The chief points of interest in the dialogue are: (I) the character attributed to the Sophist: (II) the dialectical method: (III) the nature of the puzzle about 'Not-being:' (IV) the battle of the philosophers: (V) the relation of the Sophist to other dialogues.
I. The Sophist in Plato is the master of the art of illusion; the charlatan, the foreigner, the prince of esprits-faux, the hireling who is not a teacher, and who, from whatever point of view he is regarded, is the opposite of the true teacher. He is the 'evil one,' the ideal representative of all that Plato most disliked in the moral and intellectual tendencies of his own age; the adversary of the almost equally ideal Socrates. He seems to be always growing in the fancy of Plato, now boastful, now eristic, now clothing himself in rags of philosophy, now more akin to the rhetorician or lawyer, now haranguing, now questioning, until the final appearance in the Politicus of his departing shadow in the disguise of a statesman. We are not to suppose that Plato intended by such a description to depict Protagoras or Gorgias, or even Thrasymachus, who all turn out to be 'very good sort of people when we know them,' and all of them part on good terms with Socrates. But he is speaking of a being as imaginary as the wise man of the Stoics, and whose character varies in different dialogues. Like mythology, Greek philosophy has a tendency to personify ideas. And the Sophist is not merely a teacher of rhetoric for a fee of one or fifty drachmae (Crat.), but an ideal of Plato's in which the falsehood of all mankind is reflected.
A milder tone is adopted towards the Sophists in a well-known passage of the Republic, where they are described