Abstract
Taking as a starting point, the declaration of Socrates in the Gorgias (481 c-482 a) related to the conditions under which both an effective communication and a master–disciple relationship are possible, we reflect on what would be an ideal model of education centered on the disciple’s desire and natural dispositions. This model, particularly suitable for learning and philosophical teaching, will be examined from those dialogues in which Socrates acts as a friend and as a teacher. We will focus on the two Alcibiades, where the role of the disciple is played by an Alcibiades who is attentive and willing to listen; and on the Symposium, where we meet an Alcibiades already drunk with philosophy and able to give an account of what he has learned. Only as contrast will reference be made to dialogues such as the Gorgias and the Meno, in which Socrates’ role is centered on refutation rather than on maieutic, and his interlocutors, although sometimes friendly, cannot or do not want to submit to the demands of philosophical research.
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Notes
- 1.
Throughout this text, for the original Greek text of Plato’s dialogues we use Burnet’s edition (1967); for the translation of Plato’s quoted passages we refer to Benjamin Jowett’s translation (Plato 2015). But, when it seems necessary, as in this case, we adjust it. It seems to us that “noble” translates better than “honorable” the ethical and aesthetic meaning of the Greek term kalós.
- 2.
This position is actually that of Plato. But for the philosopher this is not a limitation concerning only writing, as Derrida (1997) considers it to be the point of view of Plato. Nor does oral language make anything known, if the thing that is spoken of is not already present in the listener.
- 3.
For Seymer Thompson (1937, 100) the poet in question would have been Simonides of Ceos, who was at the court of the Aleuadae in Thessaly, Meno’s homeland. However, there are better reasons to think of Pindar. The idea paraphrased by Meno is present in the first Olympian (v.102–15) and Pindar is mentioned by name twice in the dialogue, shortly before (76 d) and shortly after the quotation (81 b-c).
- 4.
I translated from the Spanish edition (Agustín de Hipona, 2003).
- 5.
This question has been beautifully addressed, in relation to Plato, by Jean-François Lyotard (Why desire? In Why philosophize, 2013).
- 6.
I translate from the Spanish edition (Vernant 1983).
- 7.
Jowett’s translation says here “keep silent.”
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Páez, C. (2020). Desire and Madness: Platonic Dialogues on Education. In: Bosch, M. (eds) Desire and Human Flourishing. Positive Education. Springer, Cham. https://doi.org/10.1007/978-3-030-47001-2_11
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