Friday, June 1, 2018

Plato’s Noble Lie and the Psyche of the Philosophical Man



~by David Aiken~

Many and sundry have been the attempts to “get a handle on” a deceptive idea that has its origins in Plato’s Republic—the idea of the Noble Lie. The Noble Lie was never intended to be an element of political theory—this is only the shallow storyline, the theatrical mask that Plato lends to his narrative to throw the profane reader off the track of the sacred richness of his philosophical teaching. In matter of fact, Plato’s Noble Lie is a very clear rational mechanism of Plato’s fully human and fully philosophical ontology; it is not some device to be used for political or state enablement, but rather, it is a constructive philosophical mechanism that enables the 'golden' part of the individual, the rational mind, to construct the individual as a philosophical whole!

One recent transmogrification of the Platonic idea of the Noble Lie was in the 2008 Batman film, The Dark Knight.
At the heart of this dark comic book, cinematographic narrative is the pattern of the black & white, yin & yang quality that defines Everyman. We are none of us entirely white, the Harvey Dent cum White Knights of the world who dare to oppose Evil in the open light of day; nor are we entirely black, the unproblematic embodiments of the unpredictable Joker, the modern Johnny Appleseed of pain and loss, of random suffering and harm.  Rather, Everyman is both of these in differing and mixed degrees. In perhaps our best incarnations we are actually all of us, individually, both the tormented Black Knight, the man-bat, the creature who comes out of the night to drag bad actors and their actions into the light of day, and that complex human creature who, on a much more personal level, is consumed by his personal struggle to make sure that, at least most of the time, the enlightened goodness in his soul that reaches out for justice, overshadows the gnawing, inky hunger of the psychic demon that urges him, almost irresistibly, to punish and to avenge.
            On this telling Harvey Dent fails to live up to one side of his persona by embodying only the White Knight of Justice, and the darkness of his obscured yin overawes the lightness of his aggressive yang. In his high-handed hubris Harvey Dent fails the task of being Everyman; unlike the unusual man-bat who manages, somehow, to balance delicately in the nether regions of his humanity the vital forces of his yin in the light of his yang. In an additional and interesting move, the narrative flow of the film demands that the lead players mask the imperfections of the man under the “persona” of a social Story, behind a myth, a noble lie: that Harvey Dent died heroically in the line of duty, fighting for justice, and in the service of the community. For the “brassy” commoners of the city must not learn that the “golden” man, Harvey Dent, failed; that he turned; that he became mostly lost in the dark. For the sake of the people the Cover Story must not fail; and even if the man behind the mask/myth/Story fails, the Narrative of Justice must not fail; it must remain eternal.
            When all is said and done, this filmic “read” is actually a faithful reflection and reworking of the idea of Plato’s noble lie as it has come down to us in the western thought traditions of philosophy and political theory. And that is unfortunate.

At the risk of sounding adamant, let us just say it right out in the open: Plato’s Republic, one of the perennial great works in the corpus of world literature, which has resided for centuries in the intellectual domain of political philosophers and theorists, is not really about a republic, ideal or otherwise. In the same way that war movies are not about war, i.e., their Subject is not “war,” but rather about Men’s Character and Human Action framed situationally around the thematic of war, so also, when Plato dramatizes a conversation with Socrates around a political thematic, it does not mean that the Subject of the work is political in nature or even anything that is remotely concerned with political thinking. Plato’s Republic is framed around the idea of the City; the City, in turn, is built in the image of Human Ontology, and seeks to answer the question – what is a man? How should a man act? What role does right education play in the evolution of the human mind and soul? In this Platonic metaphor for the philosophical life, as the soul goes, so goes the City.
            If we fail to grasp this distinction between the subject of a work and its opportunistic framing or narrative thematic, then with works such as Plato’s Republic or Machiavelli’s The Prince, once they are construed as politically or philosophically earnest texts, we hermeneuts who come after in the thought tradition are obliged to construct interpretations that correct other interpretations, and in so doing, by committing ourselves to reading literally and failing to read metaphorically, we inadvertently create a whole new set of interpretative problems.
Dr. Frankenstein creating his monster
            For example, by committing to a political interpretation of Plato’s Republic, we also necessarily create as an interpretative by-product an antique Frankenstein in the person of the great Socrates, thereby “disappearing” this irreplaceable thinker behind a political interpretative persona. This tradition’s earnestly-political “read” of the Republic includes almost all the great thinkers, except Augustine, from Aristotle to Machiavelli, and, in the contemporary political philosophical arena, from Karl Popper to Leo Strauss. And, yet, this telling also transforms the story’s hero, the Socrates of the history of philosophy, into the much more well-known Franken-Socrates, once-upon-a-time master teacher of the life of the Just Man, who seems, all irony aside and in great seriousness, to be making the case for Justice and the Just Man by promoting the practice of euthanasia, social classism based on racial purity, selective breeding, and telling noble lies to motivate leaders to act well in the City. Really?!
            This philosophical transmogrification of Socrates is simply too implausible, though, and so the tradition ends up speaking dismissively, or not speaking at all, of the Franken-Socrates it has created, because he is simply too Hitlerian to retain any “street credibility,” philosophically speaking.  This interpretative process is precisely what a sin against Thinking looks like.
            With transmogrifying interpretations such as this, at the end of the day we end up dismissing the work not only because it portrays for us a Socrates qua Machiavellian prince, which violates our politically correct sensibilities, but also because we do not find other cases made in the Republic, such as the case for an ideal state, to be politically persuasive in general. So, the thought tradition that wanders down this interpretative Holtzweg succeeds only in creating an unacceptable political theory and an anti-Socrates—but then, this might have been the intention all along. And perhaps there is some masked man yet “out there” who will come along, some man-bat or Lone Ranger of philosophy, to help us out of the intellectual quagmire created by such a mishmash of non-thinking and pseudo-interpreting on this question of noble lies… Quien sabe, Kemosabe?
             
So, what sense is there to be made of a Socratic statement such as Plato places in of Resp. 377c: "it is imperative for the rulers of the city to supervise the makers of tales," and of the idea of the Noble Lie that follows? In Resp. 414c we begin to learn about this γενναῖον ψεῦδος (gennaion pseudos), which better translates as a false (lying, untrue, mendacious, fraudulent) genealogy (family history). So, our adopted family history, “according” to Socrates, would actually have two parameters. The first is that the citizens of the “Socratic” republic are earth-born, which is to say that we are all inter-related and therefore interconnected. This is a straightforward idea borrowed from the Stoic philosophers. The second parameter is that, as with all that is earth-born, we each contain elements from our Earth-Mother, but not necessarily all the same elements. Some of us are born out of gold metal, some from silver, and others out of bronze and iron. The metal core of the individual will determine his worth and role in the city.
               At face value, at least for politically minded thinkers, the Noble Lie is essential for the political apparatus to maintain stable social structures; it is a lie, in the sense of an “opiate for the masses,” which is force-fed to the masses to subdue them, to keep them happily at their stations in the structures of state. If this argument is teased out literally, we arrive at the conclusion that Socrates promotes, in an ideal kind of way, the practice of euthanasia, social classism, racial purity and separation, selective breeding, and the telling of “lies” to motivate people to behave themselves in their social environment.  
               Yet, this simply cannot be the case, unless, like Mark Anthony before us, we philosophers-turned-Philistines also come to bury Socrates, not to praise him; for it will be true of this Franken-Socrates, as with the many others who have shared similar controlling, manipulating, and authoritarian ideas, that “The evil that men do lives after them.”

However, what if we tease out this argument metaphorically, rather than literally? What if we seek to praise Socrates rather than to bury him? Most philosophers would agree, generally, that there are two ideas that must remain consistent and valid for interpretations of Plato to be plausible. First, Plato the philosopher was clearly a dualist who thought that unchanging truth was possible. Conjecture and Belief, thought Plato, are forms of knowledge linked to the changing world; True Knowledge (or “Seeing”) and Wisdom, on the other hand, are linked to things that are by their nature eternal and unchanging, such as the Forms or Ideas. In this respect Plato shows that he was influenced by the 5th century philosopher from Elea (Southern Greece), Parmenides.
            In his poem, On Nature, which is by and large the most significant fragment still existing from Parmenides, he tells the story of the Young Man who, in his quest for virtue, which is the philosophical or just life of True Knowledge, sees all things (ln. 3) with the same eternal and unblinking Gaze as the Goddess (Muse) (stanza 25-30).  
Meet it is that thou shouldst learn all things, as well
the unshaken heart of persuasive truth, as the opinions of
[30] mortals in which is no true belief at all.

Χρεὼ δέ σε πάντα πυθέσθαι
ἠμέν Ἀληθείης εὐκυκλέος aτρεμὲς ἦτορ
[30] ἠδὲ βροτῶν δόξας, ταῖς οὐκ ἔνι πίστις aληθής.

Where Parmenides speaks in his poem of “opinions” (δόξας), this idea will translate into Plato’s thought as “Belief,” a type of knowing reserved for transient things instead of permanent things; and as this lower form of knowing is juxtaposed over and against True Belief (πίστις aληθής) in Parmenides, so it is as well in Plato, where “Seeing” will be the knowing of eternal truths, of things that are not subject to change because they are transcendental, hence unchanging and permanent.

The second concept that must remain consistent and valid for any interpretation of Plato’s philosophy to be plausible, is that he was enormously impressed by his teacher, Socrates, who was not so much a teacher of Justice, but rather a teacher of the Just Man. Ironically, it is precisely this distinction that allows one to begin unraveling Platonic thought and separating it from Socratic thought. A Platonic Socrates, for example, would typically be expected to articulate some clear teaching on Justice as a permanent and eternal value; this would be consistent with Plato and his love of the Idea/Definition of things. However, this does not seem to be the case in most of the Platonic dialogues involving Socrates, especially the so-called aporetic dialogues. These dialogues are problematic, aporetic, precisely because, in a decidedly un-Platonic move, Socrates does not provide us or leave us with any definition of the virtue desired, such as Piety (Euthyphro) or Justice (The Republic). Instead, the historical Socrates actually argues against such an Eternal Definition of the virtue in question, by showing that any such argument must necessarily contradict itself; and he leaves us understanding and valuing the perception that, as he might well have said behind the scenes of history, we may not be able to find a full-proof definition for Justice, but we can recognize a Just Man from a mile away.

So, in fact, it will actually be the Socrates of history who shows us that Noble Lies, however this idea might be variously interpreted in aftertimes, will have no effect upon the man whose character is not naturally virtuous. A myth or belief of any sort, genealogical, religious, or nationalistic, even though we might be born into it and know nothing else our entire life, will ultimately be for naught if the individual man fails to act out of a fundamental sense of his own character’s virtue. According to Socrates, failure of individual character necessarily trumps any mythological or metaphysical prop; because virtue does not derive from some Belief or other, but rather from individuals who act out of Reasoned Seeing.

So how does this little reflective journey inform those of us who, worlds away from the Greece of antiquity, live in an existential no-man’s land where, possibly for the first time in human history, there is an opportunity for true and authentic individual freedom (for better and for worse) in a land where ancient philosophico-religious mythologies yet still hold sway, and where every variety of nationalism scorches the earth of our souls?

Is truth possible? Plato thinks so, as does Socrates; although their conceptions of truth were quite distinct—Plato’s being framed by an other-worldliness, and Socrates’ by a this-worldliness. Yet either conceptualization of truth would have the effect of bringing like-minded (philosophical) men together, of unifying those who seek to live out the virtuous life. This is one of the true teachings of Plato’s Republic. This philosophical truth stands in obvious contrast to the idea of binding differently-minded men together through any variety of Noble Lie, viz., genealogical, religious, or nationalistic, thus seeking to enslave their emotions rather than to persuade their reasoning minds.

WWNS? What Would Nietzsche Say, perhaps, or a Nietzsche inspired philosopher, about this meandering reflection on noble lies and failures of character?  In the unappeased craving for the freedom to think thoughts that are truly one’s own, and in light of the fact that we are so obviously wandering around lost in the undefined fields of human existential history, Nietzsche might encourage us to break free of all of the noble lies that surround us, or at least as many as we become aware of. A State’s noble lies certainly have no supremacy when measured against the truths of our philosophical wanderings; and the role of a free-thinking res cogitans is, precisely, not to allow itself to be duped by a state’s myths about foundations or origins—beliefs and myths such as patriotism, father- or mother-land, God & Country, among all the others.
           
In The Dance Song, a discourse found in Part II of Nietzsche’s Thus Spoke Zarathustra, Nietzsche helps his reader “feel” the nostalgia that permeates the life lived outside the comforting confines of the foundational myths that surround us, those myths by means of which we construct our very personal identity, and without which we are the ultimate Stranger: at once native, and yet oh so very foreign in this our native land.
An unknown presence is about me, and gazeth thoughtfully. What! Thou livest still, Zarathustra?
Why? Wherefore? Whereby? Whither? Where? How? Is it not folly still to live?—
Ah, my friends; the evening is it which thus interrogateth in me. Forgive me my sadness!
Evening hath come on: forgive me that evening hath come on!"
Thus sang Zarathustra.

Ein Unbekanntes ist um mich und blickt nachdenklich. Was! Du lebst noch, Zarathustra?
Warum? Wofür? Wodurch? Wohin? Wo? Wie? Ist es nicht Torheit, noch zu leben? –
Ach, meine Freunde, der Abend ist es, der so aus mir fragt. Vergebt mir meine Traurigkeit!
Abend ward es: vergebt mir, daß es Abend ward!«

Also sprach Zarathustra.

And what would an individual’s life outside the foundation Stories and Myths look like? How do we recognize the life of the man who is free? The freedom of one’s mind does not necessarily reflect through the life of the individual, although it certainly may; so, frankly, no one really knows.  Nietzsche simply tells us that this transformation of the way our minds think will make of us children again—New Beginnings who are free to explore to our heart’s content. “Innocence,” he writes in The Three Metamorphoses, “is the child, and forgetfulness, a new beginning, a game, a self-rolling wheel, a first movement, a holy Yea (Unschuld ist das Kind und Vergessen, ein Neubeginnen, ein Spiel, ein aus sich rollendes Rad, eine erste Bewegung, ein heiliges Ja-sagen.).” Nietzsche does not seek to validate any particular code of moral behavior; any moral/ethical construct will do the job, including the heroic and virtue ethics, religious ethics and deontology, and all the various incarnations of utilitarian calculations.

As a suggestion, though—perhaps we might adopt as philosophically and ethically unproblematic in this new life of the child, that we may assume the general rightness or propriety of courtesy toward the Other, and kindness, and consideration. This is the stock-in-trade of the Just Man.
            If there are Dissenters from this idea-axiom, then they may abstain from reading further, as they have already clearly abstained, by dissenting from this fundamental valuation of Self in the form of the Other, from thinking humanely about their fellow humans. As they progress along their dissenting path, we may await any and all conduct/thought… for the failure of character, the lack of the will to virtue, is already evident.

There is certainly a dilemma here, though, as we try to imagine a thought-life outside of our Stories; and one can absolutely see why Wittgenstein did not write much in his life. Imagine: here we all are, sitting around at the foot of Wittgenstein’s Mauer des Schweigens, the wall of silence beyond which knowledge is impossible, and so silence becomes the byword… And yet that very silence is equivocal—it has two voices. Because just as the “word” cannot embrace the transcendental “thing,” the thing on the other side of that Mauer of silence, which is by its very definition “no-thing,” nor can a “word” rightly encompass the immanent “thing” on this side of that Mauer. If the word is not the thing, then all it can do is reach up toward whatever inchoate obscurity it is trying to grasp in an attempt to get us, approximately, to some kind of meaning.   At the end of the day, Wittgenstein’s thinking succeeds in reminding us that we are isolated in the time capsule of ourselves, in the closed loop of our own reasoning processes. Pace Wittgenstein, though; for Lady Philosophy still has her role to play in sorting out the noble truths that will help ground the Historical Animal who is slowly descending into the quagmire of fleeting time.

Perhaps, after all, it is for the best that Wittgenstein did not write much.

(reworked from an essay published 1 June, 2014)

Further Phrontisterion readings around the theme of ‘becoming’:

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