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expresses itself, not in “theoretic judgments,” but in "value-judgments,"
5. The Platonic Myth rouses and regulates “Transcendental Feeling" by
(1) Imaginative Representation of Ideas of Reason,” and (2) Imaginative
Deduction of "Categories of the Understanding” and “Moral Virtues”
- Distinction between “Ideas” and “Categories” implicit in Plato
Kant's distinction explained—Why does Plato employ Myth when he
"represents” Ideas of Reason, Soul, Cosmos, God, and when he
" deduces ” Categories of the Understanding and Moral Virtues ? 42-51
6. Plato's treatment of the “Idea of God”.
Context of the Myth
1. Plato's method of giving verisimilitude to Myth, by bringing it into conform-
ity with the “Modern Science" of his day, illustrated from the Phaedo,
Earth" and Dante's Geography of Hell, Purgatory, and the Earthly
THE GORGIAS MYTH
OBSERVATIONS ON THE GORGIAS MYTH
Soul's káðapois as a Process of Forgetting and Remembering 154-161
4. The great philosophical question raised and solved in the Myth, How to
reconcile “ Free Will ” with the "Reign of Law”
THE POLITICUS MYTH
Translation of the Myth of the Golden Age
OBSERVATIONS ON THE POLITICUS MYTH
1. Relation of the Politicus Myth to the "Science" of Plato's day 196-197
2. Is Plato “in earnest” in supposing that God, from time to time, withdraws
from the government of the World ?
3. Resurrection and Metempsychosis
4. "The Problem of Evil” raised in the Politicus Myth-How does Plato
suppose the solution of this problem to be furthered by an Aetiological
Myth like that of the Politicus ?—The value of Aetiological Myth as
helping us to “solve" a "universal difficulty" as distinguished from a
"particular difficulty” — It helps us to "put by” the former kind of
difficulty-The Kalewala quoted to illustrate the function of Aetiological
THE PROTAGORAS MYTHV
Context of the Myth
OBSERVATIONS ON THE PROTAGORAS MYTH 1. Is it a “Platonic Myth," or only a “Sophistic Apologue" ?-It is a true Myth, as setting forth a priori elements in man's experience.
220-222 2. It sets forth the distinction between the "mechanical" and the "teleo.
logical" explanation of the World and its parts-It raises the question
222-226 3. Account given in the Myth of the Origin of Virtue as distinguished from Art
226-228 4. A Sculptured Myth, the Prometheus Sarcophagus in the Capitoline Museum,
228-229 5. The difference between Myth and Allegory-Sketch of the History of Alle
gorical Interpretation-The interpreters of Homer and of Greek Mythology
OBSERVATIONS ON THE TIMAEUS 1. General observations on its scope 2. Purification and Metempsychosis 3. On the Creation of Souls
OBSERVATIONS ON THE PHAEDRUS MYTH 1. Preliminary
336 2. The Phaedrus Myth as giving a “Deduction" of the Categories of the Understanding-But it also sets forth the Ideas of Reason
1. THE PLATONIC DRAMA
The Platonic Dialogue may be broadly described as a Drama in which speech is the action, and Socrates and his companions are the actors. The speech in which the action consists is mainly that of argumentative conversation in which, although Socrates or another may take a leading part, yet everybody has his say. The conversation or argument is always about matters which can be profitably discussed—that is, matters on which men form workaday opinions which discussion may show to be right or wrong, wholly or in part.
But it is only mainly that the Platonic Drama consists in argumentative conversation. It contains another element, the Myth, which, though not ostensibly present in some Dialogues, is so striking in others, some of them the greatest, that we are compelled to regard it, equally with the argumentative conversation, as essential to Plato's philosophical style.
The Myth is a fanciful tale, sometimes traditional, sometimes newly invented, with which Socrates or some other interlocutor interrupts or concludes the argumentative conversation in which the movement of the Drama mainly consists.
The object of this work is to examine the examples of the Platonic Myth in order to discover its function in the organism of the Platonic Drama. That Myth is an organic part of the Platonic Drama, not an added ornament, is a point about which the experienced reader of Plato can have no doubt. The Sophists probably ornamented their discourses and made
1 Cf. Cratylus, 387 Β, το λέγειν μία τις εστι των πράξεων.