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The Wisdom of Noble Simplicity The Εὐηθέστεροι Myth: the Wisdom of Noble Simplicity L. M. J. Coulson A Thesis Submitted in Fulfilment of the Requirements for the Degree of Doctor of Philosophy Department of Classics and Ancient History School of Philosophical and Historical Inquiry Faculty of Arts and Social Sciences The University of Sydney November 2016 Statement of Originality This is to certify that to the best of my knowledge, the content of this thesis is my own work. This thesis has not been submitted for any degree or other purposes. I certify that the intellectual content of this thesis is the product of my own work and that all the assistance received in preparing this thesis and sources have been acknowledged. L. M. J. Coulson November 2016 i Acknowledgements Throughout this undertaking it has been my great good fortune and privilege to have the gracious and generous support of my family, supervisors and colleagues. On November 5, 2012 Professor Eric Csapo and I met for the first time. At that meeting Eric suggested the apparently paradoxical use of εὐήθεια in Ancient Greece as a postgraduate research topic. This thesis is a direct consequence of his suggestion, encouragement and forbearance. Eric’s erudition in the Classics’ disciplines is extraordinary and gives constant cause for admiration. Professor Rick Benitez is officially designated as my auxiliary supervisor. However, he has been far more that that, especially in the last year of this project when the depth of his Platonic scholarship and generous support made an invaluable contribution to the completion of this thesis. I am grateful for the opportunity to have worked closely with these exceptional scholars. Ben Brown, Tamara O’Neil, Marie McInnes, Julia Kindt, Peter Wilson, Alastair Blanshard, Bob Cowan and my fellow Classics’ Department students have variously and gainfully contributed to realising this dissertation. Thank you one and all. ii Cited Plato Translations Alcibiades 1 - Lamb, W. R. M. (trans.) 1955. Alcibiades 2 - Lamb, W. R. M. (trans.) 1955. Apology - Harold N. Fowler (trans.) 1966. Charmides - Lamb, W. R. M. (trans.) 1955. Cleitophon - Lamb, W. R. M. (trans.) 1925. Cratylus - Harold N. Fowler (trans.) 1921. Critias - Lamb, W. R. M. (trans.) 1925. Crito - Harold N. Fowler (trans.) 1921. Demodocus - Burnet, John (ed.) 1903. Epinomis - Lamb, W. R. M. (trans.) 1925. Euthydemus - Lamb, W. R. M. (trans.) 1967. Euthyphro - Harold N. Fowler (trans.) 1966. Gorgias - Lamb, W. R. M. (trans.) 1967. Greater Hippias - Lamb, W. R. M. (trans.) 1925. Hipparchus - Lamb, W. R. M. (trans.) 1955. Ion - Lamb, W. R. M. (trans.) 1925. Laches - Lamb, W. R. M. (trans.) 1955. Laws - Bury, R. G. (trans.) 1967 and 1968. Lesser Hippias - Lamb, W.R.M. (trans.) 1925. Letters - Bury, R. G. (trans.) 1966. Lovers - Lamb, W. R. M. (trans.) 1955. Lysis - Lamb, W. R. M. (trans.) 1955. Menexenus - Lamb, W. R. M. (trans.) 1925. Meno - Lamb, W. R. M. (trans.) 1967. Minos - Lamb, W. R. M. (trans.) 1925. Parmenides - Harold N. Fowler (trans.) 1925. Phaedo - Lamb, W. R. M. (trans.) 1966. Phaedrus - Harold N. Fowler (trans.) 1925. Philebus - Harold N. Fowler (trans.) 1925. Protagoras - Lamb, W. R. M. (trans.) 1967. Republic - Shorey, Paul (trans.) 1969. Emlyn-Jones, Chris and William Preddy (edits. & trans). 2013. Sophist - Harold N. Fowler (trans.) 1921. Statesman - Harold N. Fowler (trans.) 1921. Symposium - Harold N. Fowler (trans.) 1921. Theaetetus - Harold N. Fowler (trans.) 1921. Theages - Lamb, W. R. M. (trans.) 1955. Timaeus - Lamb, W. R. M. (trans.) 1925. iii Abstract Εὐήθεια is a problematic term in Classical Greece, and indeed remains so. Etymologically understood, εὐήθεια is a compound of εὖ+ἦθος meaning good disposition or character. Yet in ancient Greece the term habitually connotes foolish naïveté and simplemindedness. I hypothesise that Plato resuscitates εὐήθεια to vindicate Thucydides’ construal of the term as noble simplicity, and amplify its positive semantic and philosophical value to entail the truly good and fair disposition of character and mind. There is little scholarship concerning εὐήθεια’s use in Ancient Greece. This thesis hopes to compensate in part for that lack, in particular the instances and implications of εὐήθεια in Plato. I endeavour to present a coherent defence of the hypothesis that Plato’s regeneration of authentic εὐήθεια has a potent ontological and epistemic function in Platonic philosophy’s purpose to foster the purification, simplification and unification of the embodied soul in order to propagate divine Good. iv The Εὐηθέστεροι Myth: the Wisdom of Noble Simplicity Table of Contents Statement of originality i Acknowledgements ii Cited Plato Translations iii Abstract iv Introduction 1 Historical Plato 2 Platonic Dialogues 5 What follows 12 Part I The εὐηθ- root 16 1. Εὐηθ- root Words in Sixth, Fifth and Fourth c. B.C.E. Greek Literature 17 Variously negative instances of εὐηθ- root words 17 Ambiguous and positive instances of εὐηθ- root words 19 2. Εὐήθεια in Early and Transitional Platonic Dialogues 29 3. Εὐήθεια in Middle Platonic Dialogues 40 4. Εὐήθεια and the Εὐηθέστεροι in Later Platonic dialogues 60 Εὐήθεια in the Platonic corpus 70 Part II Εὐήθεια’s Eidos and the Εὐηθέστεροι as Eikons 72 5. The Εὐηθέστεροι Myth 75 Prerogative of the Εὐηθέστεροι Myth 75 Myth in Plato 85 Plato’s mythos/logos conflation 89 Apologia 95 Reconstructionism and moral nostalgia 100 6. Function of Εῦήθεια’s Eidos and the Eikonic Εὐηθέστεροι 106 Seven premisses for the functional potency of εὐήθεια’s eidos and the εὐηθέστεροι as virtue eikons in Plato 106 Platonic goodness 108 (i) Good speech, accord, grace and rhythm follow and are guided by authentic εὐήθεια. (ii) Εὐήθεια is the truly good and fair disposition of the character and the mind. The Good Platonic cosmos 109 Εὐήθεια’s eidos of good 114 The Pursuit and practise of godlike good governance 117 Democratic governance in Plato 123 7. Function of Εῦήθεια’s Eidos and Eikons in Platonically Good Education 129 (iii) The young must be encouraged to pursue εὐήθεια everywhere if they are to do what it is truly theirs to do, namely, to cultivate authentic εὐήθεια in their souls. Platonically good education 129 Musical and gymnastic educational practices in the Republic 136 Tripartite Soul Theory in Republic 140 The Cave Allegory 144 Mathematical educational practices in the Republic 146 Platonic dialectic 151 Platonic partitions 156 8. The Godlike Virtue of Noble Simplicity 160 The εὐηθέστεροι’s noble character and simplicity are good 161 (iv) the εὐηθέστεροι are good because a community that has no communion with either poverty or wealth is generally the one in which the noblest characters will be formed and also because of their simplicity (εὐήθεια), therefore, their noble character and simplicity are good. Simplex sigillum veri - simplicity is the sign of truth 169 (v) The εὐηθέστεροι took their beliefs to be real truth. Fall to the ascendancy of cunning 172 (vi) the εὐηθέστεροι are ignorant of the modern arts that are contrived with every device of word and deed to inflict mutual hurt and injury, as they lived in a society where noble simplicity and virtue flourish. 9. Godlike Virtues 177 (vii) The εὐηθέστεροι are more simple and brave and temperate, and in all ways more righteous than modern man and are thus worthy virtue-heroes. Platonic virtues 177 Godlike noble courage 181 Godlike temperance 184 Godlike righteousness 185 Are the εὐηθέστεροι wise? 186 10. Evoking the Eidos of Εύήθεια and Εὐηθέστεροι Eikons 193 Platonic cosmology and souls 194 Μίµησις and Ἀνάµνησις 200 Ἀνάµνησις 206 Δαίµων, δαιµόνιον and εὐήθεια 209 Conclusion 222 st Afterword: εὐήθεια in the 21 century 226 Appendix 230 Bibliography 231 Introduction “ἦθος ἀνθρώπῳ δαίµων (man’s character is his daimon)” Heraclitus (DK 22B119). Εὐήθεια is a problematic term in Classical Greece, and indeed remains so. Etymologically understood, εὐήθεια is a compound of εὖ+ἦθος, and so has the semantic value of good disposition or character. Yet in ancient Greece the term routinely connotes foolish naïveté and simplemindedness. Nonetheless, as Eric Csapo notes, several notable Attic literati take “the improbable step of advancing intractable simplemindedness as a positive virtue.”1 Accordingly, a habit “sprang up among the Greeks of giving a double meaning to the words εὐήθεια and εὐηθικῶς.”2 The instances and implications of authentic εὐήθεια in Plato is the substance of this dissertation. Like other educated Greeks of his era Plato was probably a logophile interested in etymology, which is particularly evident in his Cratylus (named for a follower of Heraclitus). George Kennedy believes that in this dialogue “three basic positions emerge ... names (and all words) originated with a divine name-giver, exist by nature (phusis), and reveal a necessary relationship between a sign and a signified.”3 While the Cratylus is certainly an aporetic dialogue it does highlight Plato’s regard for etymological scrutiny and semantics, and supports the view that he selects and applies words with great care.4 I argue that Plato chooses to utilise εὐήθεια in four ways: first, reflecting the word’s colloquial negativity: secondly, in a moderate, less offensive sense; thirdly, in an ironic and/or ambiguous sense: and fourthly, in a direct challenge to the hegemony of εὐήθεια’s derogatory meaning in order to resuscitate its correct etymology of εὖ+ἦθος – good disposition. I hypothesise that Plato’s regeneration of authentic εὐήθεια seeks to redress what Thucydides warns are the dire consequences of losing “the ancient simplicity (εὐήθεια)” (Th. 3.83.1). That Plato’s progressively positive use of the term in the so-called early and 1 Csapo 2011, 121-2. 2 Csapo circa 1996. 3 Kennedy 1993, 86-7. 4 Plato’s predilection for a kind of linguistic naturalism is apparent in the Cratylus’ detailed interpretation of words as encrypted descriptors, particularly evident at Cra. 419c 420d.
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