Theages

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The beginning of the theages in the oldest surviving medieval manuscript, the Codex Clarkianus written in 895 (Oxford, Bodleian Library , Clarke 39)

The Theages ( Greek  Θεάγης Theágēs ) is a short literary dialogue in ancient Greek, which was considered the work of the philosopher Plato until the beginning of modernity . Since the early 19th century, however, most researchers believe that the dialogue originated from an unknown philosopher. The author probably belonged to the Platonic Academy or was at least close to it. It is believed that the work dates back to the 4th century BC. Was created.

A fictional conversation between the philosopher Socrates and Demodokos, a respected citizen, and his son Theages, an ambitious young man , is reproduced . Theages strives for an education that should qualify him for a political leadership role. His father is looking for a teacher for him. Socrates makes Theages think about the questions of what the coveted knowledge actually consists of and what it is needed for. Finally he declares himself ready to take over the guidance of the theages himself on a trial basis.

Place, time, circumstances and participants

Bust of Socrates (1st century, Louvre , Paris)

The place of discussion is the Stoa of Zeus Eleutherios, the hypostyle hall dedicated to "Zeus the Liberator" at the northwest corner of the Agora of Athens . Some hints in the dialogue point to the time: Apparently the conversation takes place in the year 409 BC. From. Demodokos, who lives as a landlord outside the city, has gone to Athens with his son to clarify the training issue. A framework plot is missing, the fictitious dialogue begins immediately and is consistently communicated in direct speech.

Here, as in many of Plato's real dialogues, Socrates is the superior source of information who indirectly helps his interlocutor to gain knowledge with his questions. He is the understanding, but sometimes ironic helper and companion of young people in their search for insight. As with Plato, he appears here as an opponent of educational concepts that aim at fame and outward success. In addition, there is also an unplatonic trait: irrational factors that do not depend on the will of Socrates - his charisma and the influence of a superhuman authority - play an important role in the didactic successes of the philosopher, which is not the case in authentic works of Plato.

Demodokos was a historical person. He came from the Attic demos Anagyros and was older than Socrates. Presumably he can be identified with a naval commander of the same name mentioned by the historian Thucydides . This commander was 424 BC. In use in the northern Aegean . The Demodokos appearing in Theages is also the title character of a literary text, the pseudo-Platonic (wrongly attributed to Plato) Demodokos .

Demodokos seems insecure in dialogue and is overwhelmed as an advisor to his son. Although he is an experienced, tried and tested politician himself, he is not up to the task of finding a suitable teacher for Theages in this area. He doesn't know anything about education.

Theages is not an invented figure either, but actually lived. Plato mentions him in Dialogue Politeia as a philosopher who would actually prefer to be a politician, but who is forced by his state of health to forego political activity and therefore remains true to philosophy. A remark in Plato's apology shows that Theages at the time of the trial against Socrates in the spring of 399 BC. Was no longer alive. So he died before his thirtieth birthday, because the Theages shows that he was 409 BC. Was at most about eighteen years old.

As a dialogue figure, Theages makes a partly clumsy, partly bold impression. Although he is completely inexperienced in the art of philosophical thought and discussion, he sees through Socrates' provocative irony and knows how to subvert it skillfully. His thirst for knowledge is the expression of a general, diffuse ambition, the thought of power attracts him, but so far he has hardly given any concrete thought to his life. He is easily impressed by other people's opinions. Like his father, he has a lot of confidence in Socrates, although he does not know him well.

content

Demodokos asks Socrates for advice on a private matter. He tells him that his son Theages strives for knowledge and therefore needs a teacher. With this wish, Theages follows a fashion that is rampant among his peers. In the upper class of Athens, a controversial young people fascinating educational movement, the sophistry , is making a name for itself. The sophists are wandering teachers who advertise their educational offers. They promise ambitious young men that, for a fee, they will impart knowledge and skills that will help them achieve fame and political influence. In the democratic state system of Athens, political success primarily includes the ability to excel as a speaker in front of the people's assembly and to direct the will of the assembled voters with rhetorical skill. For some time now, Theages has been urging his father to pay him a lesson from one of the sophists. Demodokos is basically willing to spend money on it, but he distrusts the sophists and does not know how to judge their suitability and choose one of them. He does not know his way around and regards the sophistic education system with the skepticism that is widespread in conservative circles. Now he hopes that Socrates will save him from making a wrong decision.

Socrates points out that the first thing to do is to come to an understanding of what the knowledge sought actually consists of and what purpose it should serve. He asks the young man about this. It turns out that Theages has no clear idea of ​​this. Apparently he is only - as his father suspects - under the impression of the stories of his peers who rave about the sophistic teaching. He wants to gain knowledge of power in order to exercise power in the city. However, as Socrates now ascertains, such rule over fellow citizens is in principle nothing other than what the tyrants , the despotic rulers of some states, practice. That would mean that Theages wants to become the tyrant of Athens - a utopian goal in this democratic state, but one that Socrates seems to take seriously.

At first, Theages reluctantly agrees to the provocatively pointed formulation of his wish by Socrates. He even claims that everyone dreams of unrestrictedly ruling over everyone else, or at least over as many as possible. Most of all, as he frankly admits, he would like to be as powerful as a god. However, as he adds, this is a mere pipe dream; its specific intention is far more modest. He distances himself from the violence of the tyrannical rule, which is abhorred in democratic Athens, and emphasizes that he does not want to govern by force, but only with the consent of his fellow citizens. The famous democratic statesmen Themistocles , Pericles and Kimon are role models for exercising power in this way . The question, however, is how to acquire the necessary qualification. Theages does not expect any instruction from the successful politicians themselves, since they are not even able to raise their own sons to be able citizens.

Demodokos and Theages put all their hopes in Socrates. He should not recommend one of the sophists, but should take on the task of making Theages a capable man who can take responsibility in the state. Socrates hesitates at first. He explains that success does not depend on his will, but on divine providence. His daimonion , an inner voice, has warned him of his own and others' mistakes since childhood. The warnings always proved to be justified. Theages can only make progress as his student if this corresponds to the will of the deity, which is manifested by the daimonion.

Theages then says that he would like to give it a try, because maybe the deity is suited to him. Socrates now agrees.

interpretation

The author strongly promotes the Socratic and Platonic philosophy. He glorifies Socrates by portraying him not only as a sovereign conversation leader, but also as a divinely inspired, charismatic mentor. In doing so, he also wants to contribute to the public rehabilitation of the philosopher, who was sentenced to death for allegedly seducing the youth. Following Plato's example, he lets the sophistry appear in an unfavorable light. He points to the commercial motivation of the sophistic teachers, sows doubts about their competence and emphasizes the questionability of imparting knowledge that aims at the possession of power, which is seen as an end in itself. In doing so he takes on board Plato's accusations against the Sophists.

The dialogue breaks down into two different parts. The first part discusses what kind of knowledge enables a young man to assume political responsibility and from whom one can acquire such knowledge. The second part is about the beneficial role of Socrates as a mentor of young men and about the advisory and helping power of his daimonion. The daimonion is described here somewhat differently than in the real works of Plato. With Plato it is the inner voice of Socrates that warns him against mistakes. In Theages this aspect is also addressed, but the function of the inner advisor is greatly expanded. In this dialogue, the daimonion is not limited to warnings concerning the personal decisions of Socrates, but also enables the philosopher to make weighty predictions about the fate of others and the outcome of military undertakings. The deity behind the daimonion thus gives the words of Socrates an additional authority that goes beyond his philosophical competence.

Author and date of origin

In modern research, as early as the 19th century, the conviction that the Theages was not written by Plato, but by an unknown Platonist who was probably written in the 4th century BC. Was active. Among other things, it is asserted that the dialogue lacks philosophical depth. Another argument is that the daimonion is represented differently than in the real works of Plato. The positive assessment of an art of debate that appears to be an end in itself is also referred to as unplatonic. In addition, it is pointed out that the figure of Socrates is legendarily exaggerated in an unplatonic way. The open, drastic self-praise of Socrates in Theages contradicts the humility of the philosopher emphasized in Plato's works. An argument against the authenticity arises from the numerous allusions to passages in Plato's writings that can be found in Theages . Theaetetus , a relatively late work by Plato, is one of these writings . Accordingly, if the Theages were genuine, only late dating would come into consideration. But that does not match the language, style, structure and theme, which should lead to a classification under the early works.

Nevertheless, some voices in the 20th century pleaded for the small work to be awarded to Plato. Other researchers at least do not rule out the authenticity.

Text transmission

The direct ancient text transmission is limited to short fragments of a papyrus manuscript from the 2nd century BC. Chr.

The medieval handwritten tradition does not begin until the end of the 9th century. The oldest medieval manuscript is the famous Codex Clarkianus , which Arethas of Caesarea had made in 895. The post-antique text tradition consists of 37 manuscripts that were made between the 9th and 16th centuries.

reception

Ancient and Middle Ages

In ancient times, the attribution to Plato was not in doubt. In the tetralogical order of the Platonic works, which probably dates back to the 1st century BC. Was introduced, the Theages belongs to the fifth tetralogy. The doxographer Diogenes Laertios included it under the " Maieutic " dialogues and gave "About Philosophy" as an alternative title. In doing so, he referred to a now-lost script by the Middle Platonist Thrasyllos .

The historian and philosopher Plutarch , who professed the tradition of Platonism, is said to have written a treatise, the title of which is translated as About Plato's Theages or - better - In Defense of Plato's Theages . Whether he is actually the author of this now lost work is a matter of dispute in research. According to one hypothesis, it was a defense of the Theages against the criticism of an Epicurean who probably took offense at the role of the daimonion described in the dialogue and accused Socrates of arrogance. In his biography of the politician and military leader Nikias , Plutarch reports, following the description in Theages , that the daimonion of Socrates predicted the catastrophic outcome of the Athenian expedition to Sicily .

In the Middle Ages, the scholars of Western and Central Europe had no access to the text of the dialogue. In the Byzantine Empire, however, there were copies.

The beginning of the Theages in the first edition, Venice 1513

Modern times

In the west, the Theages was rediscovered in the age of Renaissance humanism . The humanist Marsilio Ficino thought it was real and translated it into Latin. He published the Latin text in Florence in 1484 in the complete edition of his Plato translations, thus making the dialogue accessible to an educated public.

The first edition of the Greek text appeared in Venice in September 1513 by Aldo Manuzio as part of the first complete edition of Plato's works. The editor was Markos Musuros . In the centuries that followed, the Theages remained unchallenged among Plato's dialogues.

It was not until the beginning of the 19th century that the authenticity of the dialogue was disputed. After Ludwig Friedrich Heindorf (1802) and August Boeckh (1806) had spoken out briefly against the authenticity of the Theages , in 1809 the well-known Plato translator Friedrich Schleiermacher took a vehement position in this regard. Schleiermacher was the first scholar to substantiate the denial of authenticity in detail. In the introduction to his translation of the dialogue, he passed a damning judgment. He wrote that the "bad imitator" of Plato "only looks too much out from under his mask"; his Socrates accumulated useless examples "in the most boring way, imitating foolishly [...]".

Friedrich Nietzsche quoted the assertion of the dialogue figure Theages approvingly, that everyone wants to be master of all people and ideally God. He said: "This attitude must be there again."

The literary quality of the dialogue is judged relatively favorably in modern research. The style of the unknown author is considered a successful imitation of the platonic. Carl Werner Müller believes that the author has modified the given with remarkable skill and linked different motifs of Socratic literature with one another. Klaus Döring certifies the author's literary and didactic skills. Jacques Bailly points out, however, that Theages as a literary work, in addition to its attractive aspects, also has considerable flaws in its dramatic composition.

Editions and translations (some with commentary)

  • Jacques Bailly (Ed.): The Socratic Theages. Introduction, English Translation, Greek Text and Commentary. Olms, Hildesheim 2004, ISBN 3-487-12694-X (Greek text based on the edition by Joyal [2000], without the critical apparatus)
  • Klaus Döring (translator): [Plato]: Theages. Translation and commentary (= Plato: Works , edited by Ernst Heitsch and Carl Werner Müller, Vol. V 1). Vandenhoeck & Ruprecht, Göttingen 2004, ISBN 3-525-30416-1
  • Mark Joyal (Ed.): The Platonic Theages. An Introduction, Commentary and Critical Edition (= Philosophy of Antiquity , Vol. 10). Franz Steiner, Stuttgart 2000, ISBN 3-515-07230-6 (authoritative edition)
  • Franz Susemihl (translator): Theages . In: Erich Loewenthal (Ed.): Platon: All works in three volumes , Vol. 2, unchanged reprint of the 8th, revised edition, Wissenschaftliche Buchgesellschaft, Darmstadt 2004, ISBN 3-534-17918-8 , pp. 853-868
  • Helmut von den Steinen (translator): Platonica I. Kleitophon, Theages. An introduction to Socrates , edited by Torsten Israel. Queich-Verlag, Germersheim 2012, ISBN 978-3-939207-12-2 , pp. 47-88 (two staged artistic transmissions)

literature

Web links

  • Theages , Greek text from the edition by John Burnet , 1903
  • Theages , German translation after Friedrich Schleiermacher, edited
  • Theages , German translation by Friedrich Schleiermacher

Remarks

  1. ↑ Michael Erler: Platon , Basel 2007, p. 299; Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, pp. 155-157. Objections are raised by Debra Nails: The People of Plato , Indianapolis 2002, p. 329.
  2. ↑ See on the figure of Socrates in Theages Mark Joyal (ed.): The Platonic Theages , Stuttgart 2000, pp. 105–111.
  3. ↑ Thucydides 4.75.
  4. ↑ Klaus Döring: [Plato]: Theages. Translation and Commentary , Göttingen 2004, p. 28 f .; Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, p. 117.
  5. ↑ Klaus Döring: [Plato]: Theages. Translation and Commentary , Göttingen 2004, p. 30 f .; Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, pp. 114-119.
  6. ↑ Plato, Politeia 496a-c.
  7. ^ Plato, Apology 33e.
  8. ↑ Klaus Döring: [Plato]: Theages. Translation and Commentary , Göttingen 2004, p. 28 f .; Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, p. 114.
  9. ↑ Michael Erler: Platon , Basel 2007, p. 299 f .; Carl Werner Müller: World domination and immortality in the pseudo-Platonic Theages and in Eudemian ethics . In: Carl Werner Müller: Small writings on ancient literature and intellectual history , Stuttgart 1999, pp. 467–480, here: 467–472; Klaus Döring: [Plato]: Theages. Translation and Commentary , Göttingen 2004, pp. 68–71; Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, pp. 112-114.
  10. ↑ Theages 121a-122b.
  11. ↑ Theages 122b-125b; see. 121d.
  12. ↑ Theages 124e-127a.
  13. ↑ Theages 127a-130e.
  14. ↑ Theages 131a.
  15. ↑ Jacques Bailly (Ed.): The Socratic Theages , Hildesheim 2004, p. 10.
  16. ↑ Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, pp. 47-63.
  17. ^ Bruno Centrone: Il daimonion di Socrate nello pseudoplatonico Teage . In: Gabriele Giannantoni , Michel Narcy (eds.): Lezioni socratiche , Napoli 1997, pp. 329–348; Jacques Bailly (Ed.): The Socratic Theages , Hildesheim 2004, pp. 5-8; Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, pp. 73-103, 128 f.
  18. ↑ Michael Erler: Platon , Basel 2007, p. 299; Carl Werner Müller: World domination and immortality in the pseudo-Platonic Theages and in Eudemian ethics . In: Carl Werner Müller: Small writings on ancient literature and intellectual history , Stuttgart 1999, p. 467–480, here: p. 471, 478–480 and note 49; Bruno Centrone: Il daimonion di Socrate nello pseudoplatonico Teage . In: Gabriele Giannantoni, Michel Narcy (eds.): Lezioni socratiche , Napoli 1997, pp. 329–348; Dorothy Tarrant: The Touch of Socrates . In: The Classical Quarterly 8, 1958, pp. 95-98; Holger Thesleff : Platonic Patterns , Las Vegas 2009, p. 364 f .; Jacques Bailly (Ed.): The Socratic Theages , Hildesheim 2004, pp. 52–56; Klaus Döring: [Plato]: Theages. Translation and Commentary , Göttingen 2004, pp. 74–81; Mark Joyal (Ed.): The Platonic Theages , Stuttgart 2000, pp. 123-155.
  19. ↑ Ottomar Wichmann: Platon , Darmstadt 1966, pp. 50–53; Thomas L. Pangle: On the Theages . In: Thomas L. Pangle (Ed.): The Roots of Political Philosophy , Ithaca 1987, pp. 147–174, here: p. 147 note 1; William S. Cobb: Plato's Theages . In: Ancient Philosophy 12, 1992, pp. 267-284; Franco Trabattoni: Sull'autenticità del Teage e del Clitofonte (pseudo) platonici . In: Acme 61/1, 1998, pp. 193-210.
  20. ^ William KC Guthrie : A History of Greek Philosophy , Vol. 3, Cambridge 1969, p. 399 and note 1; Gerard R. Ledger: Recounting Plato , Oxford 1989, p. 169; Stefano Jedrkiewicz: Sobre el diálogo Teages, atribuido a Platón . In: Javier Martínez (Ed.): Fakes and Forgers of Classical Literature , Madrid 2011, pp. 145–157; Jacques Bailly (Ed.): The Socratic Theages , Hildesheim 2004, pp. 4, 49-71.
  21. ^ Corpus dei Papiri Filosofici Greci e Latini (CPF) , Part 1, Vol. 1 ***, Firenze 1999, pp. 474-477; Mark Joyal: The Theages Papyri . In: Zeitschrift für Papyrologie und Epigraphik 139, 2002, pp. 43–45.
  22. ↑ See Mark Joyal for post-antique text transmission: The textual tradition of [Plato], Theages . In: Revue d'Histoire des Textes 28, 1998, pp. 1–54, here: 4–45, 47 f., 54.
  23. ↑ See Mark A. Joyal: A Lost Plutarchean Philosophical Work . In: Philologus 137, 1993, pp. 92-103.
  24. ↑ Diogenes Laertios 3: 56–59.
  25. ^ Mark A. Joyal: A Lost Plutarchean Philosophical Work . In: Philologus 137, 1993, pp. 92-103; Jan Opsomer: Plutarch's Defense of the Theages, in Defense of Socratic Philosophy? In: Philologus 141, 1997, pp. 114-136.
  26. ↑ Plutarch, Nicias 13.
  27. ^ Friedrich Schleiermacher: Theages. Introduction . In: Friedrich Daniel Ernst Schleiermacher: About the philosophy of Plato , ed. by Peter M. Steiner, Hamburg 1996, pp. 313-316, here: 315 f. See Klaus Döring: [Plato]: Theages. Translation and Commentary , Göttingen 2004, pp. 75–78.
  28. ^ Friedrich Nietzsche: Postponed fragments. Spring to autumn 1884 (= works. Critical Complete Edition , edited by Giorgio Colli , Mazzino Montinari , Department 7, Vol. 2), Berlin 1974, p. 46.
  29. ↑ Joseph Souilhé (ed.): Plato: Œuvres complètes , vol. 13, part 2: Dialogues suspects , 2nd edition, Paris 1962, p. 141; Jacques Bailly (Ed.): The Socratic Theages , Hildesheim 2004, pp. 51, 71.
  30. ↑ Carl Werner Müller: World domination and immortality in the pseudoplatonic Theages and in the Eudemian ethics . In: Carl Werner Müller: Small writings on ancient literature and intellectual history , Stuttgart 1999, pp. 467–480, here: 471 f.
  31. ↑ Klaus Döring: [Plato]: Theages. Translation and commentary , Göttingen 2004, p. 7.
  32. ↑ Jacques Bailly (Ed.): The Socratic Theages , Hildesheim 2004, p. 46.
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