Introduction to the Philosophy and Writings of Plato
Taylor, Thomas, 1758-1835
English
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INTRODUCTION TO THE PHILOSOPHY AND WRITINGS OF PLATO
By
THOMAS TAYLOR
"Philosophy," says Hierocles, "is the purification and perfection of human
life. It is the purification, indeed, from material irrationality, and the
mortal body; but the perfection, in consequence of being the resumption of
our proper felicity, and a reascent to the divine likeness. To effect these
two is the province of Virtue and Truth; the former exterminating the
immoderation of the passions; and the latter introducing the divine form to
those who are naturally adapted to its reception."
Of philosophy thus defined, which may be compared to a luminous pyramid,
terminating in Deity, and having for its basis the rational soul of man
and its spontaneous unperverted conceptions,--of this philosophy, August,
magnificent, and divine, Plato may be justly called the primary leader
and hierophant, through whom, like the mystic light in the inmost
recesses of some sacred temple, it first shone forth with occult and
venerable splendour.[1] It may indeed be truly said of the whole of this
philosophy, that it is the greatest good which man can participate: for
if it purifies us from the defilements of the passions and assimilates us
to Divinity, it confers on us the proper felicity of our nature. Hence it
is easy to collect its pre-eminence to all other philosophies; to show
that where they oppose it, they are erroneous; that so far as they
contain any thing scientific they are allied to it; and that at best they
are but rivulets derived from this vast ocean of truth.
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[1] In the mysteries a light of this kind shone forth from the adytum of
the temple in which they were exhibited.
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To evince that the philosophy of Plato possesses this preeminence; that
its dignity and sublimity are unrivaled; that it is the parent of all
that ennobles man; and, that it is founded on principles, which neither
time can obliterate, nor sophistry subvert, is the principal design of
this Introduction.
To effect this design, I shall in the first place present the reader with
the outlines of the principal dogmas of Plato's philosophy. The undertaking
is indeed no less novel than arduous, since the author of it has to tread
in paths which have been untrodden for upwards of a thousand years, and
to bring to light truths which for that extended period have been
concealed in Greek. Let not the reader, therefore, be surprised at the
solitariness of the paths through which I shall attempt to conduct him,
or at the novelty of the objects which will present themselves in the
journey: for perhaps he may fortunately recollect that he has traveled
the same road before, that the scenes were once familiar to him, and that
the country through which he is passing is his native land. At, least, if
his sight should be dim, and his memory oblivious, (for the objects which
he will meet with can only be seen by the most piercing eyes,) and his
absence from them has been lamentably long, let him implore the power
of wisdom,
From mortal mists to purify his eyes,
That God and man he may distinctly see.
Let us also, imploring the assistance of the same illuminating power, begin
the solitary journey.
Of all the dogmas of Plato, that concerning the first principle of things
as far transcends in sublimity the doctrine of other philosophers of a
different sect, on this subject, as this supreme cause of all transcends
other causes. For, according to Plato, the highest God, whom in the
Republic he calls the good, and in the Parmenides the one, is not only
above soul and intellect, but is even superior to being itself. Hence,
since every thing which can in any respect be known, or of which any
thing can be asserted, must be connected with the universality of things,
but the first cause is above all things, it is very properly said by
Plato to be perfectly ineffable. The first hypothesis therefore of his,
Parmenides, in which all things are denied of this immense principle,
concludes as follows: "The one therefore is in no respect. So it seems.
Hence it is not in such a manner as to be one, for thus it would be
being, and participate of essence; but as it appears, the one neither is
one, nor is, if it be proper to believe in reasoning of this kind. It
appears so. But can any thing either belong to, or be affirmed of that,
which is not? How can it? Neither therefore does any name belong to it,
nor discourse, nor any science, nor sense, nor opinion. It does not
appear that there can. Hence it can neither be named, nor spoken of, nor
conceived by opinion, nor be known, nor perceived by any being. So it
seems." And here it must be observed that this conclusion respecting the
highest principle of things, that he is perfectly ineffable and
inconceivable, is the result of a most scientific series of negations, in
which not only all sensible and intellectual beings are denied of him,
but even natures the most transcendently allied to him, his first and
most divine progeny. For that which so eminently distinguishes the
philosophy of Plato from others is this, that every part of it is stamped
with the character of science. The vulgar indeed proclaim the Deity to be
ineffable; but as they have no scientific knowledge that he is so, this
is nothing more than a confused and indistinct perception of the most
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