Document Type : Research Paper
Authors
1 Associate professor, University of Zanjan
2 Ph.D Candidate, University of Zanjan
Abstract
Phronesis is a fundamental term in Ancient Greek Philosophical tradition. This term is based on »wise- ruler« in Plato and »legislator- philosopher« thought in Plato. Most of Philosophers and commentators of Aristotle work relate methodical use of this term to Aristotle. This affair is the result of the manner of these two philosopher’s expression. But their ambiguity shows phronesis less importance in Plato’s intellectual tradition.Phronesis in Plato is brightness that results from good perception. But in his last work, means Plato, phronesis hasn’t only divine origin, but in the meaning of Grief and Political Knowledge, is the supplement of sophia that is the highest coordination between reason and desire in spirit. Phronesis in Plato is responsible for creating governmental- philosophical rules and practical judgment through experience and council. By this, phronesis owners can merge wisdom and politics and see better than others. So, sophia and phronesis aren't synonyms in Plato, but their conceptual application are related to each other: as phronesis owner has practical wisdom- sophia in Aristotle thought.
Highlights
Phronesis in Plato's Intellectual System
Sahar kavandi1, Maryam Ahmadi2
1 Associate professor, University of Zanjan, (corresponding author) Email: drkavandi@znu.ac.ir
2 Ph.D Candidate, University of Zanjan, Email: msinflames0011@gmail.com
Abstract
Phronesis is a fundamental term in Ancient Greek Philosophical tradition. This term is based on »wise- ruler« in Plato and »legislator- philosopher« thought in Plato. Most of Philosophers and commentators of Aristotle work relate methodical use of this term to Aristotle. This affair is the result of the manner of these two philosopher’s expression. But their ambiguity shows phronesis less importance in Plato’s intellectual tradition.Phronesis in Plato is brightness that results from good perception. But in his last work, means Plato, phronesis hasn’t only divine origin, but in the meaning of Grief and Political Knowledge, is the supplement of sophia that is the highest coordination between reason and desire in spirit. Phronesis in Plato is responsible for creating governmental- philosophical rules and practical judgment through experience and council. By this, phronesis owners can merge wisdom and politics and see better than others. So, sophia and phronesis aren't synonyms in Plato, but their conceptual application are related to each other: as phronesis owner has practical wisdom- sophia in Aristotle thought.
Keywords: Plato, phronesis, sophia, Laws, Republic
Introduction
Phronesis is a Greek word which is used to express a kind of wisdom or rationality. This term has also been used greatly in psychology, ethics, and philosophy. The Phronesis has a special status in Plato's intellectual system; it is said that it is impossible to achieve human prosperity without realizing it. The ambiguity of Platonic dialectics, instability in Phronesis concept, and lack of a synonym for this term in modern vocabulary have directed commentators to use Aristotle's textbooks. This paper, however, tries to investigate Phronesis concept in Plato's works, especially his intellectual evolution in this regard, and distinguish it from Sophia.
1 - Phronesis in Plato's works
1-2 Phronesis in the Republic
According to Plato's theory of forms an allegory of the cave, the goodness is located at the very end of the universe of rationales, is the origin of all goods and beauties invisible world and the source of truth and reason in universe of rationales, and its perception leads to creation of an epistemic which is called Phronesis; it is a necessary condition to achieve happiness and prosperity (Plato, 1968: c 517). Since the perception of goodness which is located at the very end of universe of rationales is possible after perception of all forms before Sophia, Phronesis is somehow complementary of Sophia or the theoretical wisdom (Lenzi, 2005: 2); Plato considers goodness as superior to truth, science, and existence (Plato, 1968: b 509). Therefore, since this concept is even superior to the existence, its resulting perspective cannot be the same as the perception of underlying forms. A remarkable point in The Republic in regard to Phronesis is the applicability of this knowledge in personal and social behavior. Plato, in The Republic, considers Phronesis as one of the characteristics of rulers of Plato's Utopia, because he believes that such people try to achieve prosperity (ibid, c 520 - c 519).
2-2. Phronesis in Phaedrus and Seventh Letter
In Phaedrus, Plato introduces Phronesis as a kind of madness and gift of Gods and believes that getting inspired from a hidden world is also a kind of madness (Sanaei, 1957: 125). This meaning of Phronesis is the same as its meaning in The Republic. If Phronesis is considered to be an enlightenment and insight resulting from ultimate perception, it may create more passion and alienation in individuals and then make them somehow crazy. A remarkable point in Plato's Seventh Letter is the deliberate use of mythological language in philosophical matters rather than the usual method of using Socratic conversations, because this kind of knowledge which is acquired through ultimate perception is not a matter of rational thinking or reasoning and the argument can be used to describe it (Plato, 2015: 341 b-e).
1-3 Phronesis in The laws
The Phronesis in The Republic is tangible and accessible due to the creation of law; it is the maker of The laws (Plato, 2015: 77. a 5-10 & 77. b 4 - c 769 a). However, the legislators and government officials must resist their own sentimental desires and internal vices in making the laws to achieve social prosperity (Ibid, 688b3, 687 e8). This is where Platonic thought is evolved seriously, because political Phronesis, on the one hand, depends on the highest internal consistency; that leads to perception of Platonic forms and legislators must achieve highest internal consistency, and on the other hand, the experience steps into Phronesis’ consciousness field (Lotfi, 1996: 1189) and becomes one of its main elements; some signs of Aristotelian Phronesis are seen in The laws. In The laws, Plato believes that the wisdom of »philosopher-legislator« is created by perceiving philosophical dialectic of invariant intellects, principles of cosmos, and, ultimately, the principle of goodness (Plato, 2015: 967 d4). Therefor Phronesis is not a synonym of Sophia and is only a practical philosophy and political knowledge which depends on Sophia. Contrary to Aristotelian Phronesis, however, the Phronesis in Plato's intellectual system is complementary to Sophia.
Conclusion
To conclude
a) Plato in The Republic, Phaedrus, and Seventh Letter relies on the theory of forms and considers the origin of Phronesis to be beyond the universe of rationales. This universe is the same as »realm of goodness«. This universe is superior to »existence« in terms of greatness and power and is often neglected by scholars in the study of Platonic universes.
b) It seems that the distinction between The laws and other Plato’s works- in relation to Phronesis concept- is firstly reduction in its excellence, due to lack of true philosophers; in this work, the Phronesis depends on experience, counsel, and law.
Therefore, it can be concluded that the Platonic wisdom is two-dimensional and each of its aspects complements one another, despite the distinction in their origins. The interaction of theory and practice in perfect Platonic man is the point of differentiation between Platonic and Aristotelian wisdom; Aristotle's Phronesis has no divine source and in practice, depends on council, experience, and intelligence.
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