I’ve said this before, but it’s worth repeating: no one totally agrees with everything by someone else. In fact, we each of us change our views as we learn and progress and become exposed to new ideas. It’s okay to cherry-pick. In fact, it’s normal. All the giants in science and mathematics and literature and philosophy borrowed and built on the giants who went before them.
I’ve been reading about Plato in A.C. Grayling’s extensive chapter on him and his monumental status in Western philosophy (The History of Philosophy). According to Grayling, Plato was critical of his own ideas. His later writings challenged some of the tenets of his earlier writings. Plato is a seminal figure in Western culture; his famous Academy ran for almost 800 years, before the Christian Roman Emperor, Justininian, closed it down in 529 CE, because he considered it pagan. One must remember that it was during the Roman occupation of Alexandria in 414 that Hypatia was killed by a Christian mob, which many believe foreshadowed the so-called ‘Dark Ages’.
Hypatia had good relations with the Roman Prefect of her time, and even had correspondence with a Bishop (Synesius of Cyrene), who clearly respected, even adored her, as her former student. I’ve read the transcript of some of his letters, care of Michael Deakin’s scholarly biography. Deakin is Honorary Research Fellow at the School of Mathematical Sciences of Monash University (Melbourne, Australia). Hypatia also taught a Neo-Platonist philosophy, including the works of Euclid, a former Librarian of Alexandria. On the other hand, the Bishop who is historically held responsible for her death (Cyril) was canonised. It’s generally believed that her death was a ‘surrogate’ attack on the Prefect.
Returning to my theme, the Academy of course changed and evolved under various leaders, which led to what’s called Neoplatonism. It’s worth noting that Augustine was influenced by Neoplatonism as well as Aquinas, because Plato’s perfect world of ‘forms’ and his belief in an immaterial soul lend themselves to Christian concepts of Heaven and life after death.
But I would argue that the unique Western tradition that combines science, mathematics and epistemology into a unifying discipline called physics has its origins in Plato’s Academy. It was a pre-requisite, specified by Plato, that people entering the Academy required a knowledge of mathematics. The one remnant of Plato’s philosophy, which stubbornly resists being relegated to history as an anachronism, is mathematical Platonism, though it probably means something different to Plato’s original concept of ‘forms’.
In modern parlance, mathematical Platonism means that mathematics has an independent existence to the human mind and even the Universe. To quote Richard Feynman (who wasn’t a Platonist) from his book, The Character of Physical Law in the chapter titled The Relation of Mathematics to Physics.
...what turns out to be true is that the more we investigate, the more laws we find, and the deeper we penetrate nature, the more this disease persists. Every one of our laws is a purely mathematical statement in rather complex and abstruse mathematics... Why? I have not the slightest idea. It is only my purpose to tell you about this fact.
The ’disease’ he’s referring to and the ‘fact’ he can’t explain is best expressed in his own words:
The strange thing about physics is that for the fundamental laws we still need mathematics.
To put this into context, he argues that when you take a physical phenomenon that you describe mathematically, like the collision between billiard balls, the fundaments are not numbers or formulae but the actual billiard balls themselves (my mundane example, not his). But when it comes to fundaments of fundamental laws, like the wave function in Schrodinger’s equation (again, my example), the fundaments remain mathematical and not physical objects per se.
In his conclusion, towards the end of a lengthy chapter, he says:
Physicists cannot make a conversation in any other language. If you want to learn about nature, to appreciate nature, it is necessary to understand the language that she speaks in. She offers her information only in one form.
I’m not aware of any physicist who would disagree with that last statement, but there is strong disagreement whether mathematical language is simply the only language to describe nature, or it’s somehow intrinsic to nature. Mathematical Platonism is unequivocally the latter.
Grayling’s account of Plato says almost nothing about the mathematical and science aspect of his legacy. On the other hand, he contends that Plato formulated and attempted to address three pertinent questions:
What is the right kind of life, and the best kind of society? What is knowledge and how do we get it? What is the fundamental nature of reality?
In the next paragraph he puts these questions into perspective for Western culture.
Almost the whole of philosophy consists in approaches to the related set of questions addressed by Plato.
Grayling argues that the questions need to be addressed in reverse order. To some extent, I’ve already addressed the last two. Knowledge of the natural world has become increasingly dependent on a knowledge of mathematics. Grayling doesn’t mention that Plato based his Academy on Pythagoras’s quadrivium: arithmetic, geometry, astronomy and music; after Plato deliberately sought out Pythagoras’s best student, Archytas of Terentum. Pythagoras is remembered for contending that ‘all is number’, though his ideas were more religiously motivated than scientific.
But the first question is the one that was taken up by subsequent philosophers, including his most famous student, Aristotle, who arguably had a greater and longer lasting influence on Western thought than his teacher. But Aristotle is a whole other chapter in Grayling’s book, as you’d expect, so I’ll stick to Plato.
Plato argued for an ‘aristocracy’ government run by a ‘philosopher-king’, but based on a meritocracy rather than hereditary rulership. In fact, if one goes into details, he effectively argued for leadership on a eugenics basis, where prospective leaders were selected from early childhood and educated to rule.
Plato was famously critical of democracy (in his time) because it was instrumental in the execution of his friend and mentor, Socrates. Plato predicted that democracy led to either anarchy or the rule of the wealthy over the poor. In the case of anarchy, a strongman would logically take over and you'd have 'tyranny', which is the worst form of government (according to Plato). The former (anarchy) is what we’ve recently witnessed in so-called 'Arab spring' uprisings.
The latter (rule by the wealthy) is what has arguably occurred in America, where lobbying by corporate interests increasingly shapes policies. This is happening in other ‘democracies’, including Australia. To give an example, our so-called ‘water policy’ is driven by prioritising the sale of ‘water rights’ to overseas investors over ecological and community needs; despite Australia being the driest continent in the world (after Antarctica). Keeping people employed is the mantra of all parties. In other words, as long as the populace is gainfully employed, earning money and servicing the economy, policy deliberations don’t need to take them into account.
As Clive James once pointed out, democracy is the exception, not the norm. Democracies in the modern world have evolved from a feudalistic model, predominant in Europe up to the industrial revolution, when social engineering ideologies like fascism and communism took over from monarchism. It arguably took 2 world wars before we gave up traditional colonial exploitation, and now we have exploitation of a different kind, which is run by corporations rather than nations.
I acknowledge that democracy is the best model for government that we have, but those of us lucky enough to live in one tend to take if for granted. In Athens, in the original democracy (in Plato’s time) which was only open to males and excluded slaves, there was a broad separation between the aristocracy and the people who provided all the goods and services, including the army. One can see parallels to today’s world, where the aristocracy have been replaced by corporate leaders, and the interdependence and political friction between these broad categories remain. In the Athens Senate (according to historian, Philip Matyszak) if you weren’t an expert in the field you pontificated on, like ship building (his example) you were generally given short thrift by the Assembly.
I sometimes think that this is the missing link in today’s governance, which has been further eroded by social media. There are experts in today’s world on topics like climate change and species extinction and water conservation (to provide a parochial example) but they are often ignored or sidelined or censored. As recently as a couple of decades ago, scientists at CSIRO (Australia’s internationally renowned, scientific research organisation) were censored from talking about climate change, because they were bound by their conditions of employment not to publicly comment on political issues. And climate change was deemed a political issue, not a scientific one, by the then Cabinet, who were predominantly climate change deniers (including the incumbent PM).
In contrast, the recent bush fire crisis and the current COVID-19 crisis have seen government bodies, at both the Federal and State level, defer to expertise in their relevant fields. To return to my opening paragraph, I think we can cherry-pick some of Plato’s ideas in the context of a modern democracy. I would like to see governments focus more on expertise and long-term planning beyond a government’s term in office. We can’t have ‘philosopher kings’, but we do have ‘elite’ research institutions that can work with private industries in creating more eco-friendly policies that aren’t necessarily governed by the sole criterion of increasing GDP in the short term. I would like to see more bipartisanship rather than a reflex opposition to every idea that is proposed, irrespective of its merits.
