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The Platonic Dream

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The Platonic Dream Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 12-1965 The Platonic Dream David Gallop Trent Univ, [email protected] Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Gallop, David, "The Platonic Dream" (1965). The Society for Ancient Greek Philosophy Newsletter. 35. https://orb.binghamton.edu/sagp/35 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. + (@vt ;ietP>@q Ki Pw /t vK/w >q@4@> Pvjk Pv auv K/ @ 8@@s @PwK@q a@ iq wK@ *@> 'QeHl %@ o/qv iD a >q@/a iD ;iqt@ 9x vK@e & /t o/qw iD KPt >q@4 wiil R;L wKSeZ Pv /t (@Pt /qqi[[ [P;@ wKA Kk .&& &e KPt 8iZ ,K@ /e> wM@ &qq/wPie/[ )qnX@tuiq "* !i>>t K/u HP @e / qP;K\ @w/P]@> 7> P>@ q6HReJ iE wN@ #q@@Z /wwPy>@ zi ?q@4 @o@qP@e;@ -PvKPe vKPt 0:tiq8Pe FT@[> wK@ or@tBfv o/o@q ;ieDPe@t Pvt@[D wi / ^PbP{@> 1qC2 )]/|it ;ie<@ovPig iD >q@5t 6> KPt t@ iD 6/_iHP@t Dqic >q@/aReH vi @oq@tt tia@ ;@evq/[ R>@3t Re KPt vK@iq iD Zei`@>H@ &}t b/Ue i:Y@=w [[ 8@ wi V[[We/w@ vK@ [@ @[t iD ;iHePwPie >RtvReHPK@> Rh vK@ aP>>[@ 8iiZu vK@ ,K@ /;;iw iD vK@ ~i 9@ iDG@q@> O@q@ R[[ 8@ oq@D/;@> 8 / 8qR@D q@ P@ iD tid@ q@[@ 6w o/tt/H@t Re iwK@q iqZt 2 Io Dreams2 Delusive and Prophetic The sheer number of Plato9s allusions to dreams is ,· remarkableo They occur in most of the major dialogues,3 some- times repeatedly within a single worko Some are made only in passing or have no specia,l bearing upon the argu.mento But more often they have a discernible pointo As we might expect� dreams are commonly associated with delusions or absurditieso In the Statesman (290B) the Eleatic Stranger says that he was not dreaming when he asserted a certain view9 meaning that he was by no means deludedo In. the Theaetetus (190B) Socrates says: "You have never� even in sleep9 gone as far as to say. to yourself t�at odd numbers must be even9 or anything I . of that sort"o Similarly in the Pb.filebus (65E) we �re told that "No one ever saw wisdom or i.ntelligence being or becoming. dis- I graceful, whether waking or dreaming11o In the same dialogue (36E) Socrates �ppeals to dre�s9 to support the view that one may think that one is enjo,ying onest:;lf when one is not o Dreams can also represent disappointed expectationso Ih the Lysis (2180) Socrates begins his refutation of a promising theory with the w0rds: "It looks as if we have had a golden dream (� peplout�kenai)11o He uses the same phrase in the Theaetetus (208B)? ,I I after exploding an interpretation of the theory describe� earlier in his own "dream" (2QlE)o There are9 however9 veridical4 as well as delusive dreamso In the Philebus a theory which Socrates thinks he may have heard in a dream (20B) subsequently tu:i:-ns out to be trueo Elsewhere I . 3 (Charmides 173A) he echoes Penelope0s distinction (Odyssey XIX, 560ff .) between dreams that come through gates of ivory and those that come through gates of ho'rn. The dreams in Plato1s more sig- nificant allusions are often of the latter kindo The dreamer is not wholly deluded. His belief is co·rrect, yet his state of mind is somehow i:p.adequate·o Behind such allusions there lies the notion of a prophetic dream, a supernatural vision or abnormal experience� in which divine commands are given9 or truths are re­ vealed that are not accessible to the waking· 'mind o Thus in the Apology (33C) dreams are one source of Socrates 1 conviction that he must continue his mission to the Athenian peopleo In the Crito (44B) he can base his prediction that the sacred vessel will ar- rive next day upon a dream9 whose meaning9 for once9 is said to be "all too clear11o Again, in the Phaedo (60E) he explains that he has been writing verses to test the meaning of a recurrent dream 5 bidding him cultivate the arts. These allusions do not 9 of course, imply that Fla.to him- 6 self subscribed to popular belief in the significance of dreamso The Timaeus (45E-46A) offers an account of them in terms of resid- ual internal "motions": "When some stronger motions are left, they· give rise to images answering in character and number to the motions and regions in which they persist--images which are copies made inside and remembered when. we are awake in Fo!Vlo �he world outside" (transo Cornford) o Later in the same work (71A-E) a special explanation is given of prophetic dreams. They are supposed to be images perceived by the irrational part of the soul upon the smooth surface o.f the liver� _J 4 Moreover9 "No man in his normal senses deals in true and inspired divinatiqn, but only when the'power of--understanding is fettered in sleep or he is distraught by some disorder� or9 it may be9 by divine possessiQnQ It is for the man in his ordinary senses to recall and construe the utter­ ances 9 in dream or in waking lifej of divination or possession" (71E)a The'.·dream requires interpretation!! but the dreamer himself is not best qualified to provide ito Socrates, we may recall!I found the poets incompetent at interpreting �heir own works (Apology 22B)a .In the Symposium (175E) he remarks ironically tI?-at his own wisdom is a poor thing9 a,.nd disputable (amphisb§t�simos) like a dreapi.9 compared with the clear vision of Aga�hon, the poeto The poet's vision, he implies, is obscure in comparison with the philosopher1s9 I . and his express�on of it is ambiguouso The dream figure suggests 7 the enigmatic character of poetry that Plato derides elsewhereo In the Phaedrus9 however!I unclearness and ambiguity are held to be inherent in writings of any kind� philosophic ones in­ cluded o Any writer '.s belief that his work possesses great stabi­ lity and clarity is said to be a reproach to himo · "E;or ignorance of what is a waking vision and what is a mere dream-image of justice and injustice� good and evil9 cannot truly be acquitted of involving reproach" (277D) 0 8 If this interpretation of the relevant sentence is correct9 the contrast between waking and dreaming here represel'l;ts the difference between a thorough grasp of value concepts obtained through oral dialectic, and a partial understanding based on the written wordo In this respect, the Platonic dialogues themselve� may be regarded as dreamso Like paintings they cannot answer questions or defend themselves against attack (Phaedrus 275D)o Like dreams they are "Ò ª¹OxWP¯Ò ¯Ò DÒ gª¯Ò aÒ pªp ¯W W¯D¯p ªÒ BW¯Ò ¯gWÃÒ Daa¦§VÒ ªXÒ D{Ò W {pcg¯W W ¯Ò paÒ ¯gWÃÒ D WÒ p ¯W W°WTÒ G pcg¯Ò ?~WÒ ªDWÒ ª¹ccWª¯p Ò bÒ DÒ V WD{pzW Ò NVÒ ¯gW Wa WÒ p Å EVW¹D¯W Ò c DªÒ bÒ ¯gWÒ ¯ ¹¯gÒ DWD ªÒ p Ò ±gWÒ :W Ò %#4Ò 2a¯W Ò ¯ÊWÒ ª{D½WªÒ cWW¯ ÃÒ {Wªª Ò ¯ ¹WÒ p p ªÒ H-.WÒ ªDpVÒ ¯Ò gD½WÒ OWW Ò ª¯p ¡WVÒ ¹Ò p Ò gpÒ DªÒ paÒ pÒ DÒ U WMÒ 9¹ª¯Ò DªÒ W{WW ¯ªÒ a Ò W½p¹ªÒ ¾Dzp cÒ WÂW pWPWªÒ D WÒ WP{{WP¯WTÒ pÒ T WFª Ò ªÒ ¯gWÒ ª{D½WªÒ W D¯D{Ò DP¹Dp ¯D PWÒ Áp¯gÒ D¯gWD¯pPD{Ò ¯ ¹¯gªÒ pªÒ WP{{WP¯WVÒ p Ò gpªÒ cW W¯ ÃÒ {WªªÒ V WMËÒ W½W Ò pªÒ cWW G{{ÃÒ D Ò p DPP¹ D¯WÒ WPD{{Ò aÒ ¹ Ò pcpG{Ò WÂW pWPWÒ 8¯ªÒ W{WW ¯ªÒ WP¹¡Ò p Ò a DcW ¯D ÃÒ DTÒ Vpª TW WTÒ aDªgp Ò >Ò ²Ò ¯gWÒ ª{D½W&ªÒ {WªªÒ VWªÒ ¯Ò ½pVWÒ gpÒ ¾p¯gÒ DÒ a¹{{ÃÒ GPP¹¡D¯ÌÒ /0PH{{Ò aÒ gpªÒ WD³D{Ò WÂW pWPW'Ò ?¾Ò ¯hY Ò DªªDdWªÒ P ¯Dp Ò ª¹ccWª¯p½WÒ WaW WPWªÒ ¯Ò V WDp cÒ 8Ò ¯gWÒ ?pDW¹ªÒ $!34Ò ¾WÒ D WÒ ¯{VÒ ¯gD¯Ò ªDPWÒ pª)ÇÒ D WgW TWTÒ ¾p¯g¹¯Ò ¯gWÒ ªW ªWªÒ OÃÒ DÒ ª ¯Ò aÒ ODª¯D TÒ WHªp cÍÒ NTÒ gG T{ÃÒ HÒ OyWP¯Ò aÒ OW{pWÒ ?ipªÒ p VWWTÒ pªÒ ¯gD¯Ò ¾} PgÒ È¾WÒ {zÒ @=; Ò GªÒ p Ò DÒ T WMÒ DTÒ ªDÃÒ ¯gD´Ò NógpeÒ ¯gD¯Ò pªÒ ¹ª¯Ò WWVªÒ OWÒ pÒ ªWÒ {DPWÒ D VÒ PP¹ÃÒ ªWÒ Ò NTÒ ¯C¯Ò ¾gD¯Ò pªÒ ¯Ò ªW¾gW WÒ p Ò WD ¯gÒ ÎÒ gWD½W Ò qªÒ ¯gp cÒ 3WPDºªWÒ bÒ ³gpªÒ ª¯DµW Ò ¾WÒ ½WÒ ¼DO{WÒ ¯Ò ¹ªWÒ ¹ ªW{½WªÒ NTÒ V G¾Ò D{{Ò ¯jWªWÒ VsªÆ ¯pP¯p ªÒ NTÒ ¯gW¢ªÒ HzpÒ ¯Ò ¯gWÏÒ W½W Ò pÒ ¯gWÒ PDªWÒ aÒ ¯gWÒ ¿Jzp Ò NVÒ ¯ ¹{ÃÒ WÂpª¯p cÒ D¯¹¨WÐÒ NTÒ ªÒ ¯Ò ª¯D¯ZÒ ¯gWÒ ¯ ¹¯kÒ ¯ G ª[Ò 6:Ò 4 b V Ò ÃÒ p¯D{pPªÒ ltcg{ÃÒ OªP¹ WÒ DªªDc\Ò D]G ªÒ ¯Ò HzWÒ ¯¾Ò p ¯ªÒ 7Ép ª¯(Ò ¾WÒ W¡PWp½WÒ ªDPWÒ Tp WP¯{Ã(Ò O¹¯Ò Tp½pWÒ p¯ªÒ WÂpª¯W PWÒ a¡Ò ÀgD¯Ò ¯gÒ¹«Ò W PWu½WÒ >WPV{ÄÒ ¾WÒ I WÒ TpªªWTÒ p P WP¯{ÃÒ ¯Ò £^+,¡VÒ ¬DP_Ò DªÒ DÒ WPWªªF ÃÒ Q T1Ò¯p Ò aÒ F{{Ò WÂpª¶W PWÒ ¾gD·W½W Ò ¡J{Ò D¾D W WªªÒ pª Ò DÑÒ p¯Ò ¾W W(Ò ªG¯pD{{ÃÒ P Vp¯p WTÒ AWÒ PD Ò ¸¤K­R`TÒ p¯Ò {ÃÒ p©Ò D¯mWD¯pPªÒ NVÒ gp{ªgÃÒ NTÒ W½W Ò ¯gW Ò {ÃÒ ¯¯W ¯{ÃÒ D VÒ ¾p¯gÒ PªPv»ªÒ Wba ¯Ò :¹PgÒ DªÒ 5WªPD ¯WªÒ ¡W GPnW®Ò ow¥*<S|aÒ b Ò {DªpcÒ b Ò ªWª¹¹ªÒ ¯g¹cg¯Ò p ¯Ò ªW ª¹¹ªÒ L¾D W WªªÒ o© *b2q© >2ZM2C© QC© CkC© 2© 2© @Z2>Zqk© q© QC© xQYbqqyQC© *Q2C@q© p© 0RC© C>qk@© z22MC© Z© 0QC2CC© #CC© AC2e© >C2G© ;© q=_C>Zqk© q© *q2MqC2k© =_C>Z©Zfp© $© >;kq© =C© SG© >2G© S2© 2bb© CyGZCk>C© Z© C© Lq© @C3h© 2k@© S2bb>Zk2Zqk© 2C© BCbZGr© %© Z© 2NGB© SqGG © Q2© SZ© q=`G>Zqk© Z© Zbb © LqkBGB © d q© SGC© 3C© kq 2BG~2G© >ZCZ2© CZSG© Lq© @ZZkMZS ZkN© BI7fZkN© Lqg© 8ZkM© q© Lq© GM2@ZkM© kG© qBC© qL© GzCZCk}C© 2© L3bI© ;B© TG© qQG© 2 © Gr© 0SG© BG2hG© G{GZCk!© Z© G© Lq© SZi&'© 0SZ© z32MG© ?qk3Zk© ;© kqZ>CB © zbGp© %k© 2MCGZkM© ZS© -q>3G© S3© 8ZkM© ;@© BG9ZkM© 3G© Q2@© q© @ZZkMZS© 0QC2CC© Gg2a© 0SG© >qkC2Zqk© G© S3G© _© S2@© gZMS© C~2bb© =C© qkG© S2© G© gCGb© SZka© G© 2G© >2ZkM© qk© Zk© q© bGDz© ;B© SGk© Z© >qgG© q© UZkaZkM© Zl© 2© BE:© V2© G© 2F© GbbZkN© qSG© @G2g © SG© q© 2G© 2H© G2q@Zk2Zb© 3bZaI© © r© .Zk>G© 3© BG9© Zk© SZ>S© G© SZka© S2© C© 2G© CcbZkM© qSC© @C7f© Z© gq© k3b© Z© GGg© 3©
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