The Art of Conversation At the End of a Common World
Yesterday at breakfast I proposed a thesis about the structure of Socratic questioning that my friend John Bova once put to me as we were reading the Charmides together in Greek. His thesis that I have found useful is that Socrates’s interlocutors often begin with a definition that is a particular, like quietness in the Charmides, whose problem is that it lacks a sense of the good. But then when the good is offered as a definition of the virtue, as Critias does in the Charmides, it lacks any concrete meaning. Socrates is then dialectically trying to pull together the concrete sense with the good, or my way of understanding this is to concretize the good. Bova talks about this in terms of a Badiouian kind of diagonalization, but I think it could be understood as manifesting the good in the production of the self.
My colleague Kevin Miles responded to my claim rather forcefully. He said, what could that possibly mean? Like me, Kevin doesn’t think that the good has a metaphysical reality in Plato’s dialogues. What could I have meant by the good? We spent an hour or so over breakfast working it out. My colleague Lew Cassity thinks of the dialectical interplay in terms of weighing pleasures and pains. We tried to get to the point, not where we agreed with one another as much as where we understood what we each were saying. It looks awhile. Along the way there were moments of real tension, maybe even frustration, but in working it out, I found the disagreements themselves helped illuminate and clarify what we were thinking. Without the disagreement, the specificity would not have been reached. Read more