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The Academy in Athenian Politics and Society – from Its Founding in the 380Ies Until Its Downfall in 87/6

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The Academy in Athenian Politics and Society – from Its Founding in the 380Ies Until Its Downfall in 87/6 Matthias Haake (Münster) The Academy in Athenian Politics and Society – from its founding in the 380ies until its downfall in 87/6 At the beginning of his description of Athens, in his work On the Cities of Greece, written at some unknown point during the third century BC, the perieget Heracleides Criticus confronts the ‘travelling reader’ with a disappointment: When approaching Athens coming from Eleusis via the Sacred Way, one would be delighted by a pleasant road and a cultivated countryside, all in all a pleasant scenery. The city itself, however, would be a bitter disappointment at first glance – in fact, such a disappointment that the stranger, coming to Athens for the first time, might even doubt that he is in the ‘famous city of Athens’: The city, the ‘lighthouse of the oikumene’, would present itself as dry and inadequately supplied with water, and, due to the age of the city, with narrow and winding roads. Yet, after a short time, the stranger would be beyond all doubt and sure to be in Athens – because: „There you will see the most beautiful things on earth: a large and impressive theatre, a magnificent temple of Athena, something out of this world and worth seeing, the so-called Parthenon, which lies above the theatre; it makes a great impression on beholders. There is the Olympieum, which though only half-completed is impressively designed, though it would have been most magnificent if completed. There are three gymnasia: the Academy, the Lyceum and the Cynosarges; they are all planted with trees and laid out with lawns.” The fact that Heracleides lists these three gymnasia alongside with the theatre of Dionysus, the Parthenon and the Olympieum as those characteristics, which remove the disbelieving stranger’s doubts to indeed be in Athens, suggests, that they are not quoted because they were loci amoeni of physical exercise and military training; they would have hardly been popular and admirable enough, to be mentioned alongside the astonishing sights mentioned above. Further comments of Heracleides confirm this assumption: „There (i.e. in Athens) are festivals of many kinds, there is intellectual amusement as well as recreation by various philosophers.” In other words of the perieget: „There is much leisure, there are permanent spectacles.” Thus, for Heracleides and his intended readers in the third century the three Athenian gymnasia were, on the one hand, places which were associated with philosophising, and on the other hand, philosophers constituted an integral part of the Athenian cityscape. Even if Heracleides’ description was occasionally awarded a “timeless character”, this text is still a piece of evidence, which has to be seen in the historical context of the third century BC. 1 The timelessness, awarded to the statement of the texts, can rather be understood as a reflex of a specific image of Athens: that of Athens as a ‘city of philosophers’, how it was phrased by the thirteenth-century Arabian scholar Ibn Abī Uṣaybi‘a in his lemma on Aristotle in his Sources of Information about the Generations of Physicians and which might possibly have found its most famous implementation in Raphael’s fresco La scuola di Atene in the Stanza della segnatura in the Vatican palaces. The aim of the following remarks, however, is not an analysis of a specific and powerful image of Athens connected with philosophy. Instead, it is about a historical examination of the position of a specific philosophical institution, namely the Academy and its members, in Athenian politics and society. Hence, the internal history of the Academy, apart from its foundation, will at most play a secondary role in what follows. The investigation period of this plan stretches from the founding of the Academy by Plato in 387/6BC until Sulla’s ‘sacco di Atene’ in 87/6 BC, which was also an incisive event for the history of the Academy.That such an undertaking in the given context cannot be a continuous ‘thick history’ covering three hundred years, is self-evident. Therefore, the aim of the following remarks is clearly restricted and can be outlined in the following way: by means of several case studies the position of the Academy and its related philosophers in Athenian politics and society will be portrayed in its essentials against the backdrop of historical developmental processes from Classical until late Hellenistic times. Such an undertaking can be considered as particularly worthwhile, because not only philosophical texts and sources of biographical nature – such as the ones penned by Philodemus or Diogenes Laertius – are available, but also some fragments of the Middle and New Comedy, a few passages from political and juridical rhetoric, and four inscriptions. Both, the fragments of the comedies and the speeches, and the inscriptions partially mirror the public discourse about the Academy and its related philosophers – that means they reflect a part of those possible statements which were uttered by the Athenian public. The sources of the public discourse, dealt with in this context, are characterised by the following structural entity: While the statements in the fragments of the comedies and speeches should aim at the approval of the majority of the intended audience, and thus had to at least be situationally plausible, inscriptions reflect, in the case of psephismata, statements with evidentially majority appeal or, in the case of private inscriptions, expectable, socially acceptable statements in the public space. The situation is different, however, with the statements about the position of philosophers in politics and society in biographies of philosophers, which are 2 ‘life stories’ in the literary field in the true sense of the word, which follow their own, genre- induced rules. As for this reason utterances in biographies of philosophers are constructed by means of specific patterns according to the intention of the authors, the fundamental value of the source of biographies of philosophers has to be considered as minor with regard to the question of interest in the given context. I. Setting the scene: Plato’s establishment of a philosophical school It might be astonishing that there are no explicit statements to be found in the surviving ancient sources about Plato’s establishment of a philosophical school in the Academy, especially with regard to the importance ascribed to this act until today. Thus, not even the founding date of the Academy in around 385 BC can be determined with certainty, although it can with good reasons be set in 387/6. However, far more important than the exact founding date and the manner of the act of foundation are the historical context and the intellectual environment, in which Plato established a philosophical school within the Academy. When Plato founded a philosophical school at the time when the so-called King’s Peace was concluded to end the Corinthian War in 387, which, for the time being, put an end to Athens’ hegemonic ambitions, reawakened after the overwhelming defeat in the Peloponnesian War, he did something which, in his time, was by no means effusive, but which could actually be described as à la mode in the decades after the end of the Peloponnesian War: He brought an institution into being, which functioned as insemination and maintenance of ‘intellectual skills’. In contrast, however, to the other known school foundations, there is in the case of Plato, if not an authentic but a doubtlessly well-informed contemporary pseudo-, ‘Ego- Document’, the Seventh Letter, written in the late 350s, which gives at least indirectly some indication of the backgrounds of the establishment of a philosophical school in the Academy, even if the author in no way mentions the foundation of the school itself. Hence, Plato, who descended from ‘Athenian Propertied Families’ on both his father’s and mother’s sides, had, at not even thirty years old, a twofold ‘Damascus experience’, which prevented him from pursuing a life plan, which was to be expected with regard to his social origin, and which he initially aimed at himself: However, the tyranny of ‘the Thirty’ in 404 and 403, of which a number of people of Plato’s environment were members, and the death sentence of his teacher Socrates in 399 in the still young, newly reconstructed democracy led to Plato refraining from attempting to play an active role in Athenian politics. This ‘story of initiation’ in the Platonic 3 Seventh Letter is a ‘nice story’, and it can be considered as an early example of a ‘story of conversion’ which later in the genre of ancient philosopher biographies became a central structural element of a philosophical life. Like the later ‘stories of conversion’, the Seventh Letter may contain true trace elements. However, it is in the nature of things, that especially regarding the motivation of the actors one has to bring to account a strong wish for elaboration, which is due to the author’s intention. In the case of Plato and his ‘conversion to philosophy’ this means: The impact of the tyranny of ‘the Thirty’ and Socrates’ way of death were, without any doubt, of fundamental importance for Plato’s decision to lead a life apart from the active politics in Athens. Nevertheless, this is not or not primarily so because he had recognised, especially based on these events, what a morally questionable breed of people was active in politics, but rather because he himself was stigmatised by his connections to ‘the Thirty’ and Socrates and his environment. This can be illustrated in an instructive way by means of a passage from Aeschines’
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