The Qualities of a Philosopher

15 March 2023

The Qualities of a Philosopher

In my previous post, quoting from the opening chapter of Alcinous’s Handbook, Section 3 addresses the qualities that are necessary for a student of philosophy to have in order for the student’s study and practice to bear fruit.  It was pointed out to me by a friend that Alcinous is presenting a condensed version of this topic, the qualities of a philosopher, that is found in Book VI of The Republic.  The translator of Alcinous, John Dillon, also references The Republic, Book VI in an endnote, which I didn’t take the time to read before posting.  Here is the section of The Republic that is the basis for Alcinous’s comments:

“’Well, as to the natures of philosophers, let us agree that they are constantly devoted to that learning, which makes clear to them that part of existence which is eternal and does not wander round between growth and decay.

“’Yes, let’s agree on that.’

“’And their devotion is to the whole of it,’ I said, ‘and they do not willingly pass over anything that is insignificant, or larger, or of greater or less value, just like those we discussed earlier who are ambitious and lovers.

“’Now consider the next point, whether those who are to be the sort of people we were discussing must have something in their nature in addition to this.’

“’Such as?’

“’Not lying and under no circumstances be willing to accept falsehood, but rather detest it and be devoted to truth.’

“’That’s fair enough,’ he said.

“’Not only is it fair enough, my friend, but one who is by nature a lover of something is under total obligation to love everything that belongs to and is akin to the objects of his love.’

“’You’re right,’ he said.

“’Could you find anything closer to wisdom than truth?’

“’How could I?’ he said.

“’Can a lover of wisdom and a lover of lies have the same nature?’

“’In no way!’

“’Then he who is truly a lover of learning, must search for the whole truth right from childhood as far as possible.’

“’Absolutely.’

“’Yet going on from this, I think that we know that whoever has passions that incline sharply toward one thing is weaker toward others, like a stream diverted from the main channel.’

“’Of course.’

“’If a person were a true philosopher and not a fake one, I think that when his passions have flowed into his learning and everything of this sort, he would be led to the pleasure of the soul by itself alone and leave aside those which arise through the body.’

“’Yes, that must be right.’

“’Such a person is temperate and not at all passionate about money.  Why money and high expenditure should be a serious matter is a subject more fit for someone else to worry about.’

“’So it is.’

“’Again, I think we must also consider the following point when you are going to distinguish between a nature which is a lover of wisdom and one which isn’t.’

“’What’s that?’

“’You must not overlook any trace of illiberality.  Pettiness in my view is the extreme opposite to the nature of a soul which is constantly seeking to reach out for the sum total of things divine and human.’

“’That is so true,’ he said.

“’Do you then think it is possible for the one who is high-minded and has the whole of time and existence in his view to regard human life as something great?’

“’No, that’s impossible,’ he replied.

“’Such a person then will not consider death as something terrifying either?’

”’No, not at all.’

“’Then it would appear that a cowardly and niggardly nature would have nothing of true philosophy in it.’

“’I don’t think so.’

“’What then?  Is there any way in which anorderly person, who is not passionate about money, or mean-minded, or a charlatan, or a coward, can turn into someone who drives a hard bargain and is unjust?’

“’No, there isn’t.’

“’And another thing; while you are looking at the philosophical soul and the one which isn’t from earliest youth, look carefully to see if it is just and gentle, or intractable and undisciplined.’

“’I certainly will.’

“’And there’s something else I think you won’t overlook.’

“’What’s that?’

“’Whether he is quick or slow to learn.  Or do you expect anyone to love something enough who does whatever he does with painful effort and the little he achieves is done with great difficulty?’

“’That couldn’t happen.’

“’What if he were completely forgetful and couldn’t retain whatever he learns?  Could he fail to be empty of knowledge.?’

“’How could he fail to be?’

“’So if he toils without profit, don’t you think he’ll be forced finally to despise himself and such activity?’

“’Of course he will.’

“’Then let us never count a forgetful soul among competent philosophers, but insist tha the one we’re looking for be retentive.’

“’Certainly.’

“’Moreover, we would also agree that the unrefined, ill-formed nature would lead nowhere but to disorder?’

“’What else?’

“’Do you consider truth is akin to disorder, or proportion?’

“’Proportion.’

“’Then, in addition to everything else, let’s look for a mind with a natural sense of proportion and grace, whose innate disposition will make it easy to direct toward the concept of every aspect of reality.’

“’Of course.’

“What then?  I hope you don’t think that the characteristic we have gone through are not essential and compatible with each other for the soul which is going to participate competently and fully in reality?’

“’No, we have covered the most essential points,’ he said.”

(Plato, Republic Books 6-10, edited and translated by Christ Emilyn-Jones and William Preddy, Loeb Classical Library, Harvard University Press, Cambridge, Massachusetts, 2013, pages 7-13, 485b – 487, ISBN: 9780674995419)

1.  I appreciate the way this section starts out by emphasizing that the philosopher is seeking for knowledge of eternity and does not wander between growth and decay.  In a previous post I referred to this kind of learning as ‘distinguishing eternity’ and I think of it as foundational for a philosophical life.

2.  I also appreciate how this passage points out the significance of asceticism when it points out that the student of philosophy will be led to the pleasures of the soul and, by experiencing them, will turn away from the pleasures of the body.

3.  The qualities that are listed are profoundly admirable and, in most cases, difficult to find in everyday life.  Yet I still find myself thinking that these qualities do not have to be fully manifest for someone to begin the study of philosophy; rather I see these qualities as capable of cultivation and growth.  This reflects my own philosophical journey, but not only my own; I have observed that this is the case for many people.  For example, Porphyry had ups and downs in his life and seems to have been overwhelmed by negative irrational feelings at times.  And Boethius pursued worldly political power with unfortunate results.  I therefore see the qualities spoken of here as ideals that give the student of philosophy a sense of what it means to live a philosophical life and offers specific ideals that can be used to reform a life that is less than ideal. 

4.  People like a challenge; people are competitive by nature.  I can see these qualities as the basis for friendly competition and rivalry among students of philosophy.  They could also be used as a way of challenging one’s self, that is to say, competing with one’s self.  Musicians and artists often challenge themselves by placing constraints on their creativity.  For example, a complex poetic form is a challenge to the poet, and when the challenge is met the result is often pleasing to the reader (think of Dante).  In the same way, these qualities can serve as a challenge to students to instantiate the life of a philosopher in their everyday life.

5.  I like the way that the Handbook by Alcinous is securely rooted in the Platonic tradition of his time.  I think the condensation found in the Handbook is skillful and, once again, I can see why it was used for a long period of time to introduce students to the Platonic tradition.