This paper is a critical re-examination of the argument in. Plato's Phaedo for the thesis that all learning is. Recollection of prenatal knowledge. It argues that the Formparticular relation need not be one of resemblance at all.
This paper is a critical re-examination of the argument in. Plato's Phaedo for the thesis that all learning is. Recollection of prenatal knowledge. It argues that the Formparticular relation need not be one of resemblance at all.
This paper is a critical re-examination of the argument in. Plato's Phaedo for the thesis that all learning is. Recollection of prenatal knowledge. It argues that the Formparticular relation need not be one of resemblance at all.
Source: Proceedings of the Aristotelian Society, New Series, Vol. 106 (2006), pp. 311-327 Published by: Wiley on behalf of The Aristotelian Society Stable URL: http://www.jstor.org/stable/4545463 . Accessed: 15/05/2014 21:25 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. . The Aristotelian Society and Wiley are collaborating with JSTOR to digitize, preserve and extend access to Proceedings of the Aristotelian Society. http://www.jstor.org This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions XllIFORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO by David Sedley ABSTRACT This paper is a critical re-examination of the argument in Plato's Phaedo for the thesis that all learning is recollection of prenatal knowledge. Plato's speaker Socrates concentrates on the case of 'equal sticks and stones', viewed as striving without complete success to resemble a Form, the Equal itself. The paper argues that (a) this is a rather special case, focused on geometry; (b) Plato is at pains to emphasize that the Form- particular relation need not be one of resemblance at all, a concession which he insists would not, if made, damage his theory of recollection; (c) even if resemblance is assumed to be the correct account of that relationship, the 'striving to be like' gloss is not an integral component of Plato's metaphysics. Plato often speaks of particulars in the sensible world as gaining their properties in virtue of an imperfect or unstable resemblance to the appropriate Forms. Correspondingly, Forms themselves are often treated as the paradigms that particulars imperfectly mimic. The beautiful things we witness are never as beautiful as the Beautiful itself; they are nevertheless beautiful precisely in so far as they resemble it. The Phaedo is a classic forum for this particular metaphysical thesis. For there, in his defence of the doctrine that learning is recollection of prenatal knowledge, Socrates makes extended use of the admittedly puzzling idea that equal sticks and stones that we perceive are striving to be like a Form, 'the Equal itself', but fall short of it. It is partly by noticing that deficiency of resemblance, according to Socrates, that we are led by the sight of equal sticks and stones to recollect the Equal itself. Before coming to the example of equality, Socrates' first task has been to establish the criteria for what is to count as a case of recollection: otherwise we will have no guarantee that the equality case is such a case. At 73c5-d2 the criteria that can *Meeting of the Aristotelian Society, held in Senate House, University of London, on Monday 8 May 2006 at 4.15 pm. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 312 DAVID SEDLEY enable us to recognize an authentic case of recollection, or 'being reminded', are established as follows: (a) On perceiving x you recognize x and think of something different, y (especially if you had forgotten y); (b) x and y are objects of different knowledge. Socrates next (73d3-74a8) illustrates how the appropriate 'reminding' relations can be many and various. You might be reminded of y by seeing x regardless of whether x is a possession of y, a friend of y, a likeness of y's possession or friend, or, more simply, a likeness of y. It is however the last case that attracts Socrates' special interest, with the example that seeing a painting of Simmias might make you recollect Simmias. At this point Socrates asks: 'Doesn't it turn out, in this range of cases, that recollection arises from similar things, but also arises from dissimilar things?' 'It does.' (74a2-4) When recollection arises from similar things, as in the case where Simmias' portrait reminds you of Simmias, it is the similarity relation that does the reminding. When recollection arises from dissimilar things, it is of course not the dissimilarity relation that does the reminding.1 Rather, the formulation means that whereas some reminding is done by similarity, other reminding is done by connections other than similarity. This latter kind has already been exemplified by the ownership relation and the friendship relation,2 and no doubt there are plentiful others. Socrates does not consider cases where x is only accidentally similar to y, as when, for example, a cloud formation reminds you of a hippopotamus. There is no reason why these should be excluded, but the important point is that when, as he now does, he goes on to focus on similarity cases, the only ones he 1. Cf. J. L. Ackrill, 'Anamnesis in the Phaedo: Remarks on 73c-75c', in E. N. Lee, A. P. D. Mourelatos and R. Rorty (eds), Exegesis and Argument: Essays in Greek Philosophy Presented to Gregory Vlastos, Amsterdam: van Gorcum, 1973, pp. 177-95, at pp. 188-9. 2. The complex cases involving a combination of likeness and, for example, ownership (73e5-74al) also belong under this latter heading; see Ackrill, art. cit., pp. 189-90. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO 313 is interested in are those where x is not merely like y, but is a likeness of y, that is, where x stands to y as copy to original. For the Form-particular relationship on which his argument will concentrate is of just this kind. Socrates now continues as follows: 'But when it's from similar things that someone is reminded of something, mustn't the following further thing necessarily happen to him, namely that he think about whether this thing does or does not fall short, in respect of its similarity, of that thing of which he has been reminded?' 'It must.' (74a5-8) What motivates this further specification? Uncontroversially, Socrates is looking forward to the equal-sticks-and-stones example that will follow, where it is alleged that we do inevitably notice such objects to be deficient likenesses of the Equal itself (74d4-75b3). But precisely what epistemological point is being conveyed? One possible approach is to say that what matters is simply noticing that x, the reminding item, is different from y, the object recollected. For otherwise it would not be a case of x reminding you of y, but of your mistaking x for y. If so, in the example of Simmias and his portrait, the falling short need not consist in representational shortcomings such as inaccurate colour or contours. It will lie more fundamentally in the recognition that the portrait is two-dimensional and inanimate, while Simmias himself is three-dimensional and animate. And this radical difference between copy and original will have its counterpart, when it comes to the sticks-and-stones case, in the fact that sensible equals are of a quite different order of being from the Equal itself sensible as opposed to intelligible.3 There are difficulties about this approach, however. What we are said inevitably to notice is whether x falls short of y in its similarity or does not. By clear implication, there could be an authentic case of reminding in which the subject noticed no shortfall of resemblance whatsoever. Given, further, that the 3. Cf. J. C. B. Gosling, 'Similarity in Phaedo 73B seq.', Phronesis, 10, 1965, pp. 151-61. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 314 DAVID SEDLEY example in the reader's mind at this point is that of Simmias and his portrait, the most natural reading seems to be one appropriate to the way a portrait resembles its subject: a portrait might or might not fall short of its original in terms of similarity. One that did not fall short of its original would not have to be a hologram or perfect double (as in Plato's celebrated 'two Cratyluses' argument),4 but simply an entirely accurate two- dimensional representation, with virtual photographic qualities. The implication for the metaphysical case to follow is that, on the one hand, the equal sticks and stones do fall short of the Equal itself in terms of likeness, because, whereas the Equal itself is a model of pure unadulterated equality, they are only imperfectly or unstably equal; but that, on the other hand, there might in principle be a participant in the Form which in no way fell short of it in terms of likeness-just as there might in principle be a perfect (albeit two-dimensional) portrait of Simmias. That Plato acknowledged such cases of perfect likeness to Forms should not, I think, be in doubt. Since both god (Theaetetus 176b8-cl) and the ideal city (Republic IV 427e7) are perfectly just, neither falls short of the Form of Justice in terms of resemblance to it.' Yet neither is plausibly held to be itself a Form. The ideal city is rather a perfect (because idealized) exemplar of the Form of Justice, as indeed it is of the Forms of the other virtues. Plato undoubtedly holds that no perceptible city, occupying time and space, could ever possess justice without the compresence of injustice, but he imposes no such restrictions on an idealized, intelligible city. There is no reason why thinking about god, or about an ideal city, should not be said to remind you of Justice (indeed, in Plato's eyes, what better way to be reminded of it?), and these would be cases where, after due reflection, you would conclude that the reminding items do not fall short of the Form in their resemblance to it. 4. Cratylus 432b4-c6. 5. The ideal city is never itself called a Form. As Myles Burnyeat illuminatingly observes ('Utopia and Fantasy: The Practicability of Plato's Ideally Just City', in J. Hopkins and A. Savile (eds), Psychoanalysis, Mind and Art. Perspectives on Richard Wollheim, Oxford: Blackwell, 1992, pp. 175-87; reprinted in G. Fine (ed.), Plato 2: Ethics, Politics, Religion, and the Soul, Oxford: Oxford University Press, 1999, pp. 297-308), in Plato's imagery the ideal city is laid up in heaven, whereas the Forms are not in but beyond the heaven. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO 315 Neither these nor any other perfect participants play a role in the Recollection Argument, but we might nevertheless point to Plato's background commitment to them as accounting for his insistence that at any rate the sensible participants considered in the Recollection Argument are in fact imperfect likenesses of the Form in which they participate, and that our noticing this deficiency is an integral part of the process whereby they remind us of those Forms. For his project in the Recollection Argument is specifically to show how an embodied soul's use of the senses can lead it to recollection of Forms. I do, however, concede a weakness in the interpretation I am advocating.6 Socrates and Simmias agree that in cases of recollection from similars it is 'necessary' that the subject notice whether there is a falling short or not (74a6, 8). The interpretation which I have rejected did at least have the merit of explaining this necessity: noticing the qualitative difference between x and y was according to that reading a necessary condition of being reminded by x of y rather than simply mistaking x for y. On the more commonsensical reading which the portrait analogy itself favours, according to which the subject must think about how good a likeness it is, it is not at all obvious why this component in the thought process should be deemed 'necessary'. Mightn't I see a photograph of you and be led by it directly to thinking about you, without for a moment pausing to ask myself how good a likeness it is? I cannot find a convincing defence of Socrates' assertion that this intermediate phase is actually 'necessary'. Nor is the use of 'necessary' here a mere slip, because the same modality recurs later.7 But in mitigation it can be said that the remainder of the argument need not depend on its being strictly necessary. He might have said no more than that such evaluations of likeness are a typical feature of the experience of being reminded through resemblance, and even that would have helped to confirm that when we notice equal sticks and stones falling short of the Equal itself we really are undergoing the experience of being reminded 6. Cf. Lee Franklin, 'Recollection and Philosophical Reflection in Plato's Phaedo', Phronesis, 50, 2005, pp. 289-314, at pp. 298-303. 7. 75al 1: 'we are obliged (dei) to think ...' (for full context see p. 321 below). This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 316 DAVID SEDLEY by resemblance.8 Instead, Socrates goes one step further and makes this typical feature compulsory. But the argument is not going to be badly weakened for readers who prefer to substitute (for example) 'normal' for 'necessary'. We now move on to the main argument for Recollection, based on the example of seeing equal sticks or stones and being led by these to think of something distinct from them, the Equal itself. There has been much discussion of what kind of experience this is meant to be, and of whether it is in principle a universal human experience or one limited to an intellectual elite.9 Constraints of space permit me to do no more than sketch my own assumptions on these questions. When in the Phaedo Socrates maintains that learning is recol- lection (72e3-4, b4-5, 75e5-7, 76a6-7), he means exactly what he meant when saying the same thing in the earlier dialogue Meno. The entire spectrum of theoretical studies consists in recollection of innate knowledge. This ranges from simple mathematics at one extreme as illustrated by the experiment in the Meno of teaching geometry to a slave boy all the way up to the extremely rare and difficult discipline of ethics, founded on the definition of value Forms such as those of goodness and beauty. Maybe no one but a handful of Platonic philosophers has learnt, that is, recollected, those Forms (hence Simmias' later suggestion that nobody at all apart from Socrates knows them, 76b4-c3),`0 but anyone who has learnt some basic mathematics has at least to some extent resuscitated their innate knowledge of the Forms relevant to it, and these latter, as we shall see, importantly include the Form of a basic geometrical concept, equality. Such a conviction, that virtually everybody either does or could do some recollection through study, is important to Socrates' argument, because the soul's ability to recollect is his 8. Cf. C. J. Rowe, Plato. Phaedo, Cambridge: Cambridge University Press, 1993, p. 167: 'all the argument will require is that we can do so'. 9. I have been much influenced here by Dominic Scott, Recollection and Experience: Plato's Theory of Learning and Its Successors, Cambridge: Cambridge University Press, 1995, Ch. 2, although he argues for a considerably narrower restriction-to an elite of Platonic philosophers than I favour. 10. Since some Forms, such as Equality, have been recollected by Simmias himself and others (74a9-d3), I agree with Scott, op. cit. pp. 67-8, that the more pessimistic remarks at 76b4-c3 are occasioned by the intervening addition of Good, Beautiful and Just to the list of Forms (76clO-d4). This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO' S PHAEDO 317 key evidence for its capacity to exist outside the body, and if only a tiny handful of philosophical souls had that ability his conclusion would be severely jeopardized: it would remain not only possible but even plausible that the vast majority of souls did not exist before their present incarnation, and that that is why they cannot recollect.11 So the necessity that the 'learning' in question be universally attainable by human beings is one of the keys to the argument. That basic geometry is a universally attainable discipline in Plato's eyes is well attested by the Meno experiment. And equality, as I have already indicated, is itself a geometrical concept. I say this because in Plato equality standardly func- tions as a size relation, intermediate between large and small (cf. Phaedo 75c9,12 Sophist 257b6-7), rather than, for example, as a numerical relation intermediate between 'many' and 'few'. It is therefore primarily germane to geometry, and its choice as a sample object of recollection strengthens the impression that recollection is once again, as in the Meno, being presented as universally attainable. The following consideration lends further confirmation. Largeness, Smallness and Equality are an interdependent triad of Forms which Plato considers to be easily mastered (much like another basic mathematical concept, 'speed', at Laches 192al- b4): largeness and smallness are, respectively, the power to exceed and the power to be exceeded.13 These assumed definitions are apparently at work in the background at Phaedo 102b3-d4, and are more or less formally set out at Parmenides 150c6-el. Their status as familiar and simple truths is well evidenced at Hippias Major 294a8-b4, where even an interlocutor as dim as Hippias is expected to accept without argument a virtual definition of 'large' along these same lines, one which is then, following the familiar Platonic pattern, meant to serve as a model for defining the elusive and highly problematic value term 'beautiful'. 11. At 107c8-d5 (and likewise at 72d 1O, read without the arbitrary excision editors have imposed), the primary moral consequences of the soul's immortality depend on the bad souls as well as good ones being immortal. 12. Here the comparatives 'Larger' and 'Smaller' must be read as mere variants on 'Large' and 'Small', Plato rightly seeing no difference between 'large (in relation to x)' and 'larger (than x)'. 13. Cf. my 'Platonic Causes', Phronesis, 43, 1998, pp. 114-32, at pp. 127-8. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 318 DAVID SEDLEY Since largeness is the capacity to exceed, and smallness the capacity to be exceeded, equality must be the capacity to neither- exceed-nor-be-exceeded. Thus equality is as easy and accessible a concept as largeness. This consideration might suggest that at 74b2-3, where Socrates secures Simmias' agreement that 'we' know of the Equal what it is, 'we' means all rational beings. However, the pronoun's range is likely to be somewhat narrower than that, since Socrates' ensuing series of questions, about how we acquired our knowledge of equality, implies that we have actively thought about it and consciously distinguished it from sensible equality. This narrows the field, no doubt, but still for reasons that will become clearer soon-allows it potentially to include anybody who has studied geometry. These may in turn be taken to represent the group later in the passage described as undergoing recollection: 'those we speak of as "learning"' (76a6). It certainly need not exclude those who happen not to subscribe to the theory of Forms. Indeed, it potentially includes all human beings, slaves included.14 These learners are said to become aware on the one hand that the equality of the sticks or stones before them resembles the Equal itself, but on the other that this is a defective resemblance. Their experience thus closely fits the previously established profile of being reminded 'by similars', illustrated by the Simmias-portrait example. But the precision of the analogy between the two cases is not, unfortunately, matched by the clarity of the new description in its own right. How any such way of thinking about equal sticks and stones could be presented as a common human experience remains opaque. I shall return to the problem only towards the end. Before that we must consider the topic of resemblance. I have not so far questioned the equation between a particular's participation in a Form and its being a resemblance or copy of it. But how wedded is Plato to this interpretation of the Form- particular relationship? Not nearly enough has been made of the fact that, in the Recollection Argument, Socrates and Simmias emphatically and repeatedly agree that it makes no difference 14. Cf. Catherine Osborne, 'Perceiving Particulars and Recollecting the Forms in the Phaedo', Proceedings of the Aristotelian Society, 95, 1995, pp. 211-33, at p. 230. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO 319 whether x, which reminds us, and y, which we recollect, are similar or dissimilar: 'But from these equals, although they are different from that Equal, you nevertheless have thought of and acquired knowledge of it?' 'That's quite true,' he replied. 'It being either similar to them or dissimilar?' 'Absolutely.' 'It makes no difference,' he said. 'So long as, upon seeing one thing, from that seeing you come to think of another, whether it be similar or dissimilar, what has happened must necessarily be recollection.' (74c7-d2)'5 'For this turned out to be possible-upon perceiving something, whether by sight, by hearing or by some other sense, from this thing to think of something else which one had forgotten, and with which the first thing was connected, being either similar or dissimilar ...' (76al-4) Commentators sometimes suggest that being reminded by dissimilars here is meant to allow for the fact that the equal sticks and stones to some extent fail to resemble the Equal itself.16 But I do not think that can be right. The distinction between being reminded by similars and being reminded by dissimilars has already been aired at 74a2-4, and, as I noted earlier, it amounted to the distinction between being reminded by x of y because x resembles y, as in the case of Simmias and his portrait, and being reminded by x of y because x has some connection with y other than one of similarity, for example, that of being y's possession or friend. It was there admitted that in the similarity cases there may also be some dissimilarity, but this was catered for by the 'falling short' provision which was said to apply only in the similarity cases (74a5-8). Thus the equals case, which involves some similarity and some falling short, is located squarely under the heading of being reminded by similars, and not dissimilars. 15. 74c 1 1-d3 (the last three components of this exchange) has been excised by many editors, including most recently Theodor Ebert, Platon: Phaidon, Gottingen: Vandenhoeck and Ruprecht, 2004, pp. 213-15, to whom I refer for a full statement of the case. I agree with him that the lines fit imperfectly into the run of the argument, but remain in no doubt that they are by Plato. 16. Kenneth Dorter, Plato's Phaedo: An Interpretation, Toronto: University of Toronto Press, 1982, pp. 60-1; Rowe, op. cit. pp. 170-1; Osborne, art. cit. pp. 226-8. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 320 DAVID SEDLEY Why then does Socrates repeatedly remark that, so far as concerns its being a case of recollection, it makes no difference whether the reminding is from similars or dissimilars? I can find only one credible explanation. Although the equals example is in fact being presented as a case of being reminded by similars, Socrates is at pains to stress that his argument for recollection of Forms in no way depends on the relevant Form-particular relation turning out to be one of resemblance. Any evident connection linking the reminding item to the corresponding Form will suffice much as any evident connection between an object and a person may enable the object to remind you of that person.'7 Indeed, only when we recognize this do we begin to see why Socrates, in explaining what recollection is, prefaced the Simmias-portrait example with a whole string of cases where the reminding relation was not one of direct similarity (73d3-e8). Those everyday cases of being reminded opened with the example: You know, don't you, that lovers, when they see a lyre or cloak or something else that their beloved is in the habit of using, have the following experience? They find that they have both recognized the lyre and got in their minds the appearance of the boy whose lyre it is. And that is being reminded. (73d6-9) Plato's decision here to make his first example one where a lover is reminded of his beloved upon seeing a lyre tends to confirm, if confirmation were needed, that it is constructed with Form-recollection in mind. For the theme that the philosopher's relation to Forms is fundamentally an erotic one is a thread running through such diverse dialogues as Symposium, Republic and Phaedrus, as well as putting in an appearance early in the Phaedo itself (66d7-e4).'8 Here then is a clear indicator that the various examples of reminding by non-resemblance connections at 73d3-74al were, just as much as the focal case of Simmias and his portrait which concluded the list, meant to symbolize various versions of the Form-particular relation. 17. I say 'any evident connection' rather than simply 'any relation', because the latter might include, for example, being different, co-existing in the same universe, and other relations with no power to remind. 18. My thanks to George Boys-Stones for this point. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO 321 The conclusion looks inescapable that, in emphasizing that non-resemblance relations can underlie recollection, Plato is at pains to avoid tying his whole argument to the choice of re- semblance as the correct account of the vexed Form-particular relationship. Remember his later dialogue the Parmenides, whose critique of the theory of Forms is, as has often been remarked, focused especially on the version of that theory found in the Phaedo. There, as the young and inexperienced Socrates makes one retreat after another, resemblance turns out to be just one of the possible interpretations of the Form-particular relationship, and a problematic one at that.19 Here in the earlier Phaedo, then, Plato's caution may be judged far-sighted. It is often said to be at IOOd5-6 of the Phaedo, in the Second Voyage passage, that Socrates displays his agnosticism about the Form-particular relationship, but there his point is I think a rather different one, that so far as the role of Forms as causes is concerned it does not much matter via what precise Form-particular relationship one supposes them to be doing the causing.20 It seems to me to be the Recollection passage that really displays to best effect Plato's current avoidance of dogmatism on the Form-particular relationship. In the remainder of the Recollection Argument Socrates will nevertheless proceed to treat the equals case as one of being reminded by similarity. That will enable him to apply an extra check on his findings, invoking the additional criterion established earlier that in cases of being reminded by similarity one must also think about whether the reminding item falls short of the original. For that is exactly the point that he goes on to develop-that in the learning experience already recounted with the example of equality we do indeed notice how the sticks and stones fall short in their emulation of the Equal itself (74d4-e8). He thus enriches the profile of his chosen example as an authenticated case of recollection. The subtlety of this argument illustrates the merits that Plato found in his hypothesis that sensibles are related to the corresponding Forms by 19. 132cl2-133a7, to be read with the analysis of Malcolm Schofield, 'Likeness and Likenesses in the Parmenides', in C. Gill and M. M. McCabe (eds), Form and Argument in Late Plato, Oxford: Oxford University Press, 1996, pp. 49-77. 20. 1 argue this in art. cit., p. 116. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 322 DAVID SEDLEY resemblance, even if it also now appears that he was not, at this stage of his life, prepared to wager all his money on the thesis.21 Whatever the difficulties raised in the Parmenides, the resemblance of particulars to Forms is favoured by a variety of considerations. One is that the definition of a Form must be truly predicable of the particulars that fall under it too. If both Equality itself and sensible equality are 'the power to neither- exceed-nor-be-exceeded',22 it would be most surprising if it were not the fact of their sharing that essential characterization that enabled the one to remind us of the other. And what better resemblance could there be between two items than their sharing an essential characterization. Another consideration in favour of resemblance, this time one distinctive of the Phaedo, lies in Plato's twin convictions there that (a) Forms are causes of the properties of particulars (cf. esp. 00d3-e3), and (b) a cause must itself possess the property it causes.23 To judge from his persistent adherence to it in both Republic and Timaeus, the resemblance model is the one on which Plato eventually settled. But we can now see that behind the scenes, for a period long enough to take in both the Phaedo and the Parmenides, he must have remained sensitive to the difficulties it raised. Despite this continuity between dialogues, in one respect the Phaedo may appear to work with a unique version of the resemblance model. Particulars are not merely deficient likenesses of Forms, it seems. They are, more explicitly, striving to be like them and partly failing in that attempt: 'Don't we agree that when someone, upon seeing something, thinks "This thing I am now seeing wants to be like some other 21. At 76d7-e5, from the conjunction of the premisses (a) that Forms exist and (b) that we 'liken' sensibles to them it is said to follow that our souls pre-existed. If on the other hand it is false that (a) Forms exist, Socrates adds, the argument for pre-existence fails. Note how the second conditional fails to add 'or (b) that we liken sensibles to them'-a further subtle indication that the likeness relation was never essential to the argument. 22. Calling the Form 'Equality' is licensed by 74cl-2. If instead we call it 'the Equal itself' (or 'the Equals themselves'), i.e. the equal qua equal, my point could be reformulated as follows: the equal qua equal is what neither exceeds nor is exceeded; likewise, sensible equals are those which neither exceed nor are exceeded. 23. Cf. H. Teloh, The Development of Plato's Metaphysics, University Park, PA: Penn State University Press, 1981, pp. 119-25. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO 323 thing that there is, but is lacking and incapable of being like it, and is inferior," the person who thinks this must necessarily in fact have previously known the thing which he says it resembles but in relation to which it is lacking?' 'Necessarily.' 'Well have we, or have we not, ourselves had that kind of experience concerning the equals and the Equal itself?' 'Certainly.' 'Then we must necessarily have known the Equal before that time when we first saw equal things and thought "All these things are striving to be like the Equal, but are lacking in relation to it?"' (74d9-75a3) 'Yet from our perceptions we are obliged to think "Everything in our perceptions is striving for that thing, what-Equal-is, but is lacking in relation to it." Or what is it we say?' 'Just that.' 'Then before we started seeing and hearing and using the other senses we presumably must in fact have possessed knowledge of what the Equal itself is, if we were going to refer perceived equals to it, thinking that all such things are eager to be like it but are inferior to it.' (75al1-b8) The talk of striving here is extraordinarily emphatic. The equal sticks and stones 'want', 'strive', and 'are eager' to be like the Form of Equal. They also, at 75bl-2, 'strive for ... what-Equal- is'. This last formulation is no doubt functionally equivalent to the others, but unlike them avoids any overt use of the resemblance model-perhaps once again a sign of Plato's keeping his options open. We cannot safely dismiss such psychologizing talk as a set of more or less dead metaphors.24 That the metaphors are, if nothing else, live ones follows from the fact that they deliberately exploit the dominant portrait-original model of recollection. Just as Simmias' portrait is an attempted likeness of him, whose degree of success can be evaluated only if it is recognized as such, so too the equal sticks and stones are to be evaluated in terms of their success in a supposed attempt to be likenesses of the Form of Equal. Nevertheless, that the psychologizing talk requires some deliteralization can hardly be doubted either. The sticks evidently 24. Cf. Rowe, op. cit., p. 172. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 324 DAVID SEDLEY have no mental faculties that would permit them to do any literal desiring. Nor is it easy to believe that some presumably divine agent, analogous to the painter, has made them as equal as it could manage: to make sticks and stones maximally equal to each other or to some further thing would be a bizarre project for either god or anyone else to undertake. When we have removed the animistic aspect, are we at least left with a picture according to which particulars do somehow natu- rally and systematically tend towards maximal likeness to Forms? Such an interpretation has often been favoured by those who consider the methodology of Socrates' 'Second Voyage' (Phaedo 99c8-102a3) to retain, in its use of Forms as causes, the teleolog- ical aspiration manifested in his youthful flirtation with physics that has come to be known as his 'First Voyage' (96a4-99c8).5 The interpretation in effect ascribes to Plato an anticipation of the Aristotelian model, whereby form, as actuality, is the object for which everything naturally strives (cf. Aristotle, Physics I 9). But is such a model intelligible when the range of 'forms' aspired to includes relative properties like Large, Equal and Small, the property range most emphasized in the recollection passage? While Goodness, Beauty and Health might plausibly be thought of by Plato as ideals teleologically structuring the development of those things capable of participating in them, it will be much harder to believe the same about these size-Forms. Everything spatially extended participates in both Largeness and Smallness, and (at least reflexively) in Equality too. Even the idea that a stick aspires to be (either absolutely or in relation to something) as large as possible or as small as possible, or for that matter to be as equal (to something) as possible, would make little obvious sense as a teleology. The further idea that the stick simultaneously aspires to all three of these goals would border on nonsense. Nor, if we take instead the internal size-relations of a set of two or more sticks, is there any reason to think that their equality to each other is a normative property, one that is somehow preferable to mutual inequality. To this conceptual difficulty one may add an argument from silence. Nowhere else in Plato's works, even the Phaedo itself, 25. Notably David Wiggins, 'Teleology and the Good in the Phaedo', Oxford Studies in Ancient Philosophy, 4, 1986, pp. 1-18. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO 325 does the idea recur that particulars participate in Forms in virtue of striving to be like them. It is to be found neither in the Republic nor in the Timaeus, despite the fact that both dialogues heavily emphasize the role of Forms as paradigms. Importantly, the notion of a paradigm does not in itself entail that its copies are trying to be like it: it is enough that the paradigm of F-ness should be the standard by which we judge which things are F and which are not, and at which we aim when we are trying to make something F. These considerations throw us back on the specific context of the Recollection Argument. The talk of particulars aspiring to, but failing to achieve, complete likeness to the Forms is best explained as a live metaphor dictated by the dominant model of recollection, based on portraiture. But why, if so, does Plato consider the metaphor transferable from the case of portraiture to that of equality? As I have emphasized, because equality functions for him as a size relation, geometry is the most obvious discipline in which it would be studied.26 Try, then, imagining the equal objects in his example to be ones whose sides are selected by a geometry teacher or student to serve as an approximate square, isosceles triangle or other figure with at least two equal sides, or as a pair of corresponding sides in two similar triangles.27 These might sound to us implausible thoughts to entertain about sticks and stones, but we should not be misled by the mere expression. 'Sticks and stones' regularly serve Plato as a cliche for mundane physical objects in general (cf. Alc. 1llbI2, c2, Gorg. 468a2, Euthyd. 300b4, Hipp. Ma. 292d2, Parm. 129d3, Tht. 156e6), and hence 'either sticks or stones or other things that are equal' (Phaedo 74b5, cf. 74a1O-1 1) is simply his way of speaking generally of physical instances of equality. Only when we assume a geometrical context, it seems to me, does the role of 'striving to be like' begin to make sense. For in geometry we do indeed have to learn early on that the size- relations among the sides in drawn or otherwise constructed 26. Cf. Socrates' opening questions to the slave at Meno 82b-c2: '... do you know that a square area is like this ... with these four lines equal?' 27. Diagrams were mentioned at 73bl in the summary of the Meno argument, and may have remained uppermost in Plato's mind. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions 326 DAVID SEDLEY or observed figures function as no more than imperfect visual representations of ideal size-relations (cf. Republic VI 51OdS- 511 a3), and that the visible equality we see exemplified in a pair or set of such sides is on no account to be mistaken for actual mathematical equality, whose properties (for example, its transitivity) we know quite independently of any sensory evidence. The reason why 'striving to be like' makes sense in a context like geometry as well as in portrait-painting is that in both alike the striving resides in a purposive agent, working with or on a would-be likeness of some original. If the striving is attributable to the likeness itself as well, that is by transference from the purposive agent's intentions. I am not suggesting that the equality example invoked by Socrates is meant to be limited to geometry lessons. He is fairly explicit that, once we have arrived at the insight in question, we come with hindsight to think in the same way of all the 'equals' we have ever perceived, namely as defective imitations of the Form (74e6-75c3). That intended universality no doubt helps explain why he chose at the outset to refer to 'equal sticks and stones', rather than simply to equal lines in a diagram: the mathematical imperfection of diagrams is extendible to the entire contents of the sensible world. But it makes excellent sense that Plato should mean to assign to the context of geometrical learning our first realization that sensible equality is no better than a defective mimicking of pure equality. As soon as the portraiture model, and with it the primarily geometrical 'equals' example, are left behind, the 'striving to be like' metaphor will disappear from Plato's ontology. I therefore submit that the teleological interpretation of Plato's metaphysics in terms of particulars' striving for a paradigm has been misleadingly encouraged by the examples discussed in the Recollection Argument, and should be henceforth abandoned.28 Christ's College Cambridge CB2 3BU UK 28. My thanks to audiences at Edinburgh, UC Davis and Oxford for helpful discussion, and to Gail Fine and Inna Kupreeva for valuable written comments. This content downloaded from 181.118.153.57 on Thu, 15 May 2014 21:25:20 PM All use subject to JSTOR Terms and Conditions FORM-PARTICULAR RESEMBLANCE IN PLATO'S PHAEDO 327 REFERENCES Ackrill, J. L. 1973: 'Anamnesis in the Phaedo: Remarks on 73c-75c'. In E. N. Lee, A. P. D. Mourelatos and R. Rorty (eds), Exegesis and Argument: Essays in Greek Philosophy Presented to Gregory Vlastos. Amsterdam: van Gorcum. Burnyeat, Myles 1992: 'Utopia and Fantasy: The Practicability of Plato's Ideally Just City'. In J. Hopkins and A. Savile (eds), Psychoanalysis, Mind and Art: Perspectives on Richard Wollheim. Oxford: Blackwell. Reprinted in G. Fine (ed.), Plato 2: Ethics, Politics, Religion, and the Soul. Oxford: Oxford University Press, 1999. Dorter, Kenneth 1982: Plato's Phaedo. An Interpretation. Toronto: University of Toronto Press. 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