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The Art of Morals: a Study of the Influence of Musicopoetic Arts on Moral Development in Plato's Laws

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The Art of Morals: a Study of the Influence of Musicopoetic Arts on Moral Development in Plato's Laws Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 2018 The Art of Morals: A Study of the Influence of Musicopoetic Arts on Moral Development in Plato's Laws Daniele Manni Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Philosophy Commons Recommended Citation Manni, Daniele, "The Art of Morals: A Study of the Influence of Musicopoetic Arts on Moral Development in Plato's Laws" (2018). Dissertations. 2825. https://ecommons.luc.edu/luc_diss/2825 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. Copyright © 2018 Daniele Manni LOYOLA UNIVERSITY CHICAGO THE ART OF MORALS: A STUDY OF THE INFLUENCE OF MUSICOPOETIC ARTS ON MORAL DEVELOPMENT IN PLATO’S LAWS A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY PROGRAM IN PHILOSOPHY BY DANIELE MANNI CHICAGO, IL MAY 2018 Copyright by Daniele Manni, 2018 All rights reserved. ACKNOWLEDGMENTS The initial idea for this project came to me in the summer of 2012, while attending the Collegium Phaenomenologicum in Città di Castello, Italy. I am thanKful to the Graduate School at Loyola University Chicago for providing me with the financial support necessary to attend the Collegium. Thanks also to the Triton College Library for providing funding for many of the interlibrary loan requests I made while doing research for this dissertation. Thanks to Tawnya Dudash, Ruth Hallongren, Lisa Korpan, Lauren Kosrow and Shannon Zangs who provided extensive comments to earlier drafts of this worK. Many thanKs to Dr. MarK WaymacK, chairperson of the Department of Philosophy at Loyola University Chicago; without his encouragement, pragmatism and gentle guidance this dissertation would have not been possible. Many thanks also to Dr. Julie Ward, from Loyola University Chicago, whose comments on my Master’s thesis about the role of habit formation in Plato’s Laws were the inspiration for the first three chapters of this worK. I should thanK her again for her attentive remarKs on this dissertation. Dr. Victoria Wike’s kindness and availability were instrumental for the completion of the final stages of my graduate work and I thank her sincerely. My gratitude goes also to my friends and family near and far; your encouragement and spiritual support have been ever-flowing sources of strength and enthusiasm during the time I researched and wrote this dissertation. Special thanKs go to Ellen Nielsen and Kristi Emilsson, who gave my children wonder, love and intelligence while I was secluded iii iv in my office. VicKi Primmer has come to my rescue innumerable times; she has cared for my family and has provided me with much needed time to write. A heartfelt thanKs goes to her. This dissertation would have not been possible without those who taught me to live an examined life. I am grateful to each distinctively. Carla Troilo showed me how to do philosophy in friendship and with love; thank you. Davide Bracaglia was δεινός in good and bad and was the first intellectual I ever met; thanK you. Carlotta Manni, my sister, is an example of a life fully lived; thanK you. Lucia Camponeschi’s τέχνη τῆς περιαγωγῆς made me love learning; thanK you. The mantra of Claudio Manni, my father, “pensa con la tua testa” saved me many times from states of self-incurred minority; thanK you. Alessandra Carnevali, my mother, raised me to be θυμοειδής; thank you. Most of all, I wish to thanK Jami Primmer, for being a loving partner, for assuring me of her trust in my abilities, for dedicating her time to my efforts and for reminding me that life should be enjoyed. Finally, thanKs to Cosmo and Ever, our children, for not withholding their affection from me, despite the many times I said, “I can’t.” Thank you. To Cosmo and Ever. May you pull your own strings. TABLE OF CONTENTS ACKNOWLEDGMENTS iii LIST OF ABBREVIATIONS viii ABSTRACT ix INTRODUCTION 1 The Innovation of this Study and Its Place in the Secondary Literature on the Laws. 2 The Use of Musicopoetic arts in the Laws and in the Republic 6 Overview of Chapters. 16 CHAPTER 1: THE MARIONETTE AS MODEL FOR THE MORAL PSYCHOLOGY OF THE LAWS 21 Chapter Summary. 21 Moral and Cosmological Psychology in the Laws: their Relation and Difference. 22 The Laws’ Moral Psychology in an Image: the Human Soul as a Marionette. 26 The Human Soul as a Marionette: how should we interpret this Image? 47 Chapter Conclusion. 65 CHAPTER 2: THE MORAL PSYCHOLOGY OF THE LAWS. DRIVES, EXPECTATIONS AND LOGISMOS 68 Chapter Summary. 68 The Primary Elements of the Laws’ Moral Psychology. 69 Pleasure and Pain. 73 Logismos. 84 Expectations. 98 Self-Awareness. 121 Chapter Conclusion. 127 CHAPTER 3: THE MORAL PSYCHOLOGY OF THE LAWS. HABIT, PLEASURE AND VIRTUE 129 Chapter Summary. 129 Virtue: Self-Mastery, Harmony or Habit? 130 The Psychological Mechanics of Habituation. 139 Habits, Pleasures and the Formation of Virtue in the Soul. 147 My Reading of the Moral Psychology of the Laws and the Debates in the Secondary Literature. 166 Virtuous Habits and the Character of Freedom. 180 Chapter Conclusion. 188 CHAPTER 4: THE LAWS’ MOUSIKE AS A TECHNOLOGY 191 Chapter Summary. 191 vi Mousike as Technology. 194 The Athenian’s Re-Framing of the Technology of Mousike. 207 The Usefulness of the Athenian’s re-Framed Mousike. 211 Chapter Conclusion. 220 CHAPTER 5: THE USE OF MOUSIKE FOR MORAL DEVELOPMENT 222 Chapter Summary. 222 Performance of the Athenian’s re-Framed Mousike. 224 Enchantment and Virtuality in the Athenian’s re-Framed Mousike. 237 The Psychological Effects of Mousike’s Virtuality on its Audience. 251 Chapter Conclusion. 266 CHAPTER 6: THE PSYCHOLOGY OF MOUSIKE 268 Chapter Summary. 268 The Problem: Divergent Evaluations of Mousike in Republic and Laws. 269 The Story of Cadmus as Example of Mousike’s Psychological Usefulness in Republic and Laws. 291 Concluding Remarks, Plato the Psychologist. 299 BIBLIOGRAPHY 309 VITA 321 vii LIST OF ABBREVIATIONS The portions of text of the Laws I translated are from John Burnet’s Platonis Opera (1903). All other ancient texts follow the editions of the translations listed at the beginning of the bibliography. Citations of ancient works use the following abbreviations: Plato, Laws Leg. Aristotle, Nicomachean Ethics NE Plato, Phaedrus Phaed. Plato, Philebus Phil. Aristotle, Politics Pol. Plato, Republic Resp. Plato, Sophist Soph. Plato, Timaeus Tim. References in the notes and in citations make use of the following Latin abbreviations: and following pages ff. on the same page, in the same text ibid. in the same text ivi appears in this fashion in the original text sic viii ABSTRACT This dissertation’s primary goal is to give a detailed account of the employment of musicopoetic arts in the process of moral development in Plato’s Laws. Its secondary objective is to propose an explanation for the different evaluations of musicopoetic arts at the end of the Republic and in the Laws. To achieve the first goal I analyze the elements of the soul involved in the moral psychology of the Laws, as sketched in the famous image of the marionette; I maintain that the process of habit formation is the pivotal aspect of this moral psychology; I indicate that Plato restricts the musicopoetic arts to the representation of virtue; and I propose ways in which these arts can influence the process of habit formation. I conclude that the moral psychology of the Laws is highly dependent on non-rational and semi-rational motives for action. Additionally, I maintain that these motives can promote the pursuit of virtue when they undergo habits of repression (i.e. habits that lead the agent to resist some non-rational or semi-rational motives) or habits of cultivation (i.e. habits that promote certain non- rational motives) and I propose ways in which the musicopoetic arts intercept the process of habit formation, thereby reinforcing in the agent those motives that promote virtue. With regards to the secondary goal, I make the case that Plato does not change his opinion with regards to the musicopoetic arts between Republic and Laws. But I claim that significant changes in the moral psychology lead to very different conclusions in the two dialogues about the ethical effectiveness of these arts. ix INTRODUCTION THE SUBJECT OF THIS STUDY AND ITS PLACE IN THE SECONDARY LITERATURE ON PLATO’S LAWS The more I reflected upon what was happeninG, upon what kind of men were active in politics, and upon the state of our laws and customs (ethe), and the older I Grew, the more I realized how difficult it is to manaGe a city’s affairs riGhtly. For I saw it was impossible to do anythinG without friends and loyal followers; and to find such men ready to hand would be a piece of sheer Good luck … while to train up new ones was anythinG but easy (Plato Seventh Letter 325c-d). Even though we cannot rest assured that Plato is the author of the Seventh Letter,1 these few lines express the type of dissatisfaction with the political status quo and a vision for the reformation of state Government that are certainly Platonic. This dissatisfaction and vision are expressed in a variety of Plato’s dialoGues, but most especially in those whose subject is exquisitely political, such as Republic, Statesman and Laws. This dissertation focuses on one of those dialogues, the Laws, Plato’s last and unedited work, in an effort to clarify the philosopher’s plan, at the end of his life, to undertake the difficult task of “training up” political allies in the pursuit of a utopian state.
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