Plato's Republic. Plato
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soon found they wanted a genius to enter into the spirit of a poet. But Aristotle was out of all patience with the account I gave him of Scotus and Ramus, as I presented them to him; and he asked them “whether the rest of the tribe were as great dunces as themselves?”’). There is, however, a difference between them: for whereas Hegel is thinking of all the minds of men as one mind, which developes the stages of the idea in different countries or at different times in the same country, with Plato these gradations are regarded only as an order of thought or ideas; the history of the human mind had not yet dawned upon him.
Many criticisms may be made on Plato’s theory of education. While in some respects he unavoidably falls short of modern thinkers, in others he is in advance of them. He is opposed to the modes of education which prevailed in his own time; but he can hardly be said to have discovered new ones. He does not see that education is relative to the characters of individuals; he only desires to impress the same form of the state on the minds of all. He has no sufficient idea of the effect of literature on the formation of the mind, and greatly exaggerates that of mathematics. His aim is above all things to train the reasoning faculties; to implant in the mind the spirit and power of abstraction; to explain and define general notions, and, if possible, to connect them. No wonder that in the vacancy of actual knowledge his followers, and at times even he himself, should have fallen away from the doctrine of ideas, and have returned to that branch of knowledge in which alone the relation of the one and many can be truly seen — the science of number. In his views both of teaching and training he might be styled, in modern language, a doctrinaire; after the Spartan fashion he would have his citizens cast in one mould; he does not seem to consider that some degree of freedom, ‘a little wholesome neglect,’ is necessary to strengthen and develope the character and to give play to the individual nature. His citizens would not have acquired that knowledge which in the vision of Er is supposed to be gained by the pilgrims from their experience of evil.
On the other hand, Plato is far in advance of modern philosophers and theologians when he teaches that education is to be continued through life and will begin again in another. He would never allow education of some kind to cease; although he was aware that the proverbial saying of Solon, ‘I grow old learning many things,’ cannot be applied literally. Himself ravished with the contemplation of the idea of good, and delighting in solid geometry (Rep.), he has no difficulty in imagining that a lifetime might be passed happily in such pursuits. We who know how many more men of business there are in the world than real students or thinkers, are not equally sanguine. The education which he proposes for his citizens is really the ideal life of the philosopher or man of genius, interrupted, but only for a time, by practical duties — a life not for the many, but for the few.
Yet the thought of Plato may not be wholly incapable of application to our own times. Even if regarded as an ideal which can never be realized, it may have a great effect in elevating the characters of mankind, and raising them above the routine of their ordinary occupation or profession. It is the best form under which we can conceive the whole of life. Nevertheless the idea of Plato is not easily put into practice. For the education of after life is necessarily the education which each one gives himself. Men and women cannot be brought together in schools or colleges at forty or fifty years of age; and if they could the result would be disappointing. The destination of most men is what Plato would call ‘the Den’ for the whole of life, and with that they are content. Neither have they teachers or advisers with whom they can take counsel in riper years. There is no ‘schoolmaster abroad’ who will tell them of their faults, or inspire them with the higher sense of duty, or with the ambition of a true success in life; no Socrates who will convict them of ignorance; no Christ, or follower of Christ, who will reprove them of sin. Hence they have a difficulty in receiving the first element of improvement, which is self-knowledge. The hopes of youth no longer stir them; they rather wish to rest than to pursue high objects. A few only who have come across great men and women, or eminent teachers of religion and morality, have received a second life from them, and have lighted a candle from the fire of their genius.
The want of energy is one of the main reasons why so few persons continue to improve in later years. They have not the will, and do not know the way. They ‘never try an experiment,’ or look up a point of interest for themselves; they make no sacrifices for the sake of knowledge; their minds, like their bodies, at a certain age become fixed. Genius has been defined as ‘the power of taking pains’; but hardly any one keeps up his interest in knowledge throughout a whole life. The troubles of a family, the business of making money, the demands of a profession destroy the elasticity of the mind. The waxen tablet of the memory which was once capable of receiving ‘true thoughts and clear impressions’ becomes hard and crowded; there is not room for the accumulations of a long life (Theaet.). The student, as years advance, rather makes an exchange of knowledge than adds to his stores. There is no pressing necessity to learn; the stock of Classics or History or Natural Science which was enough for a man at twenty-five is enough for him at fifty. Neither is it easy to give a definite answer to any one who asks how he is to improve. For self-education consists in a thousand things, commonplace in themselves — in adding to what we are by nature something of what we are not; in learning to see ourselves as others see us; in judging, not by opinion, but by the evidence of facts; in seeking out the society of superior minds; in a study of lives and writings of great men; in observation of the world and character; in receiving kindly the natural influence of different times of life; in any act or thought which is raised above the practice or opinions of mankind; in the pursuit of some new or original enquiry; in any effort of mind which calls forth some latent power.
If any one is desirous of carrying out in detail the Platonic education of after-life, some such counsels as the following may be offered to him:— That he shall choose the branch of knowledge to which his own mind most distinctly inclines, and in which he takes the greatest delight, either one which seems to connect with his own daily employment, or, perhaps, furnishes the greatest contrast to it. He may study from the speculative side the profession or business in which he is practically engaged. He may make Homer, Dante, Shakespeare, Plato, Bacon the friends and companions of his life. He may find opportunities of hearing the living voice of a great teacher. He may select for enquiry some point of history or some unexplained phenomenon of nature. An hour a day passed in such scientific or literary pursuits will furnish as many facts as the memory can retain, and will give him ‘a pleasure not to be repented of’ (Timaeus). Only let him beware of being the slave of crotchets, or of running after a Will o’ the Wisp in his ignorance, or in his vanity of attributing to himself the gifts of a poet or assuming the air of a philosopher. He should know the limits of his own powers. Better to build up the mind by slow additions, to creep on quietly from one thing to another, to gain insensibly new powers and new interests in knowledge, than to form vast schemes which are never destined to be realized. But perhaps, as Plato would say, ‘This is part of another subject’ (Tim.); though we may also defend our digression by his example (Theaet.).
4. We remark with surprise that the progress of nations or the natural growth of institutions which fill modern treatises on political philosophy seem hardly ever to have attracted the attention of Plato and Aristotle. The ancients were familiar with the mutability of human affairs; they could moralize over the ruins of cities and the fall of empires (Plato, Statesman, and Sulpicius’ Letter to Cicero); by them fate and chance were deemed to be real powers, almost persons, and to have had a great share in political events. The wiser of them like Thucydides believed that ‘what had been would be again,’ and that a tolerable idea of the future could be gathered from the past. Also they had dreams of a Golden Age which existed once upon a time and might still exist in some unknown land, or might return again in the remote future. But the regular growth of a state enlightened by experience, progressing in knowledge, improving in the arts, of which the citizens were educated by the fulfilment of political duties, appears never to have come within the range of their hopes and aspirations. Such a state had never been seen, and therefore could not be conceived by them. Their experience (Aristot. Metaph.; Plato, Laws) led them to conclude that there had been cycles of civilization in which the arts had been discovered and lost many times over, and cities had been overthrown and rebuilt again and again, and deluges and volcanoes and other natural convulsions had altered the face of the earth. Tradition told them of many destructions of mankind and of the preservation of a remnant. The world began again after a deluge and was reconstructed