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The Unity of the Laches

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The Unity of the Laches Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 12-1962 The Unity of the Laches Michael J. O'Brien Yale University 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 O'Brien, Michael J., "The Unity of the Laches" (1962). The Society for Ancient Greek Philosophy Newsletter. 46. https://orb.binghamton.edu/sagp/46 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]. - THE UNITY OF' THE �.ft.CHES by Michael J. O'Brien Ye.le University 'I'he interpretation of many of Plato's early dialogues is hampered by their apparent inconclusiveness. One pattern which several of them share involves the statement of a problem (e.g. "Can virtue be taught?11 or 11What is temperance, or courage� or piety?11) 7 the analysis of vari­ ous suggestions, and the decision, finally, to accept none of them.l The conversations have the air of being un­ planned, of moving in no predetermined direction, and of coming to an end when suggestions have been exhausted. Not surprisingly, there has been no agreement, even in a broad sense, about their meaning. The simplest? and at first the most attractive, hypothesis is to take them for what they seem to be, conversations on themes recollected from Plato's hours with Socrates. John Burnet and A. E. 'l'aylor have argued for thj.s view. Burnet has slcetched for us a picture of 11the youthful Plato who was a great dramatic genius and whose- chief aim was to set before us a picture of Socrates as he was" in dialogues which 11do not give us Plato's own philosophy11 but which upreserve the memory of the teaching of Socrates. 112 The notion that the early dialogues are idealized essays in biography by a young man with no original philo­ sophy of his own has often led to their being classified under literature and not philosophy.3 In apparent support of this classification is the fact that in them Plato seems to lack ability or interest in drawing together into a conclusion their many scattel'ed suggestions and argun1ents. Instead he seems content to offer a philosophic n_o_'t_ .ru:>..Y...r..ri. The disarray of ideas in these works caused Wilamowitz to treat them as literature and biography. A dialogue like the Lg__<;__h_es_9 for example 2 which does not settle the question it sets out to answer (itWhat is courage?u)9 was not written with that theoretical interest in mind� he says� but in order to show that Socrates was a brave man and the best teacher of that virtue.4 It commemorates his courage at the battle of Delium (18lb, 18S'b) and records the admira­ tion of two distinguished contemporaries for his qualifi­ cations as a teacher of the young (200cd). It is a 4ħ ħ ħ ®ħ ħ ħ ± ħ ´ħ ; ħ Yħ 2 ħ ħ óħ ħ ħ ħ !Èħ ħ 8"ħ Ě ªď­ħ ë Mħ ħ ħ ħ ! ħ ħ ġħ k{ħ Ĕħ ħ ħ ħ ħ ! ħ ħ £ħ ħ ìħ ħ ħ ħ ħ ô ğ ħ ħ ħ õ ħ 9Êħ Ò ħ Ì«ħ ¾ħ ħ Öħ Oħ /ħ ħ g×í Ĝ ħ ħ ħ ħ ħ lhħ ħ µħ ħ ħ . 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