722:(εὐσεβείας): reverence for and knowledge of the gods – not the gods as some have described them (Hesiod and others), but in their true nature. That nature is revealed in their visible expression: the motions of the eight bodies in the heavens: sun, stars, moon and planets. These bodies move not through ignorance, but because of the divine intelligence animating them. Ignorance – the state of things on the earth – results in chaotic motion, flitting here and there. Only intelligence can keep a body moving according to its original purpose. The science required for understanding the divinity observable in the sky is astronomy and its necessary components: mathematics, geometry, solid geometry, and music. And this is the path to wisdom.
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too full of pain and discomfort, and so they have little time to devote to learning. The brief span of middle age, when these discomforts abate for a while, is insufficient – only a few are able to make the effort. Beyond that, most who do seek wisdom look for it in the arts and sciences that are necessary for living: husbandry and manufacture, divination, music and drawing, and even the defensive sciences of war and medicine – but none of these are of much help. “None of their devices can bestow reputation for the truest wisdom; they are at sea on an ocean of fanciful conjecture, without reduction to rule” (975a). The one science that can lead us to wisdom is the science of
652:, he recalled his assertions there that the gods exist, that they care about all things great or small, and that no entreaties can deflect them from the path of justice. He now added that it must be true that the soul is older than the body – the point being that all the existent “bodies” that we see, whether on earth or in the heavens, are animated by incorporeal “soul”. It is soul that forms the raw elements – of which there are five (earth, air, fire, water, and aether) – into living bodies. While all bodies are composed of all elements, one element dominates in the different kinds. For all living creatures on earth, this is “earth”. For those in the sky, fire.
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studies aright with his mind’s eye fixed on their single end. As such a man reflects, he will receive the revelation of a single bond of natural interconnection between all these problem. If such matters are handled in any other spirit, a man, as I am saying, will need to invoke his luck. We may rest assured that without these qualifications the happy will not make their appearance in any society; this is the method, this the pabulum, these the studies demanded; hard or easy, this is the road we must tread. And piety itself forbids us to disregard the gods, now that the glad news of them all has been duly revealed. (991e-992b)
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pleasure, unlike the gods, who are beyond such things, and they act as interpreters of all things, to each other and to the gods. And the fifth element, water, belongs to what we would call a demigod “that is sometimes to be seen, but anon conceals itself and becomes invisible, and thus perplexes us by its indistinct appearance” (985b). That these daemons, demigods and the like sometimes appear in dreams or come to us in oracular or prophetic voices heard by the sick or dying has led to a raft of religious practices that do not focus on the true gods – and isn’t it craven that those who know the truth do not speak up?
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644:(αριθμος) (976e) – which is a gift from a god. Which god? Uranus, or call him Chronos or Olympus, as you please. “And with the gift of the whole number series, so we shall assume, he gives us likewise the rest of understanding and all other good things. But this is the greatest boon of all, that a man will accept his gift of number and let his mind expatiate over the whole heavenly circuit” (977b). The other virtues – justice, courage, and temperance – are attainable without this knowledge, but true wisdom requires it.
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1058:. Proceedings of the British Academy. London: Humphrey Milford Amen House, 1929. He is less definitive than Jaeger claims. In this work he is responding to a doctoral dissertation by Friedrich Müller ("Stilistische Untersuchung der Epinomis des Philippos von Opus." PhD diss., Gräfenhainichen, Germany: C. Schulze & Co., 1927) which compares the writing styles of
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Most others accepted the ancient testimony crediting Philip of Opus with authorship. If one accepts this, the question then becomes whether Philip’s effort had official sanction from the leaders of the
Academy, or he was writing “out of school”? Beyond that, was he reflecting Plato’s ideas
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Philosopher who divided the Laws of Plato into 12 books; for he himself is said to have added the 13th. And he was a pupil of
Socrates and of Plato himself, occupied with the study of the heavens. Living in the time of Philip of Macedon, he wrote the following: On the distance of the sun and moon; On
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the form of education or science such that defective acquaintance with it leaves us ignorant of our just rights, so long as the deficiency subsits… I have sought the vision of it in the heights and in the depths and will now do my best to set it clearly before you. The source of the trouble, as
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Leonardo Tarán, writing in the early 1970s, was less certain about Philip’s authorship, but accepted that the balance of evidence was in his favor. He was not, however, convinced that Philip had a firm grasp on the state of Plato’s thought at the time, maintaining (in the words of one reviewer)
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the inchoate mysticism of Plato’s earlier dialogs now had a focus. Whether Plato himself had reached this understanding, or it came about through the work of his students is not clear. Understanding this intellectual progression is made difficult by the question, both ancient and modern,
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And therefore we declare by our personal voices and enact it in our public law that those who have labored in these studies, when they reach advanced age at last, shall be invested with our chief magistries, that others shall follow their leading in reverence of speech toward all gods of either sex,
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Here the
Athenian reviewed his earlier points about the celestial bodies and the gods that inhabit/animate them, going on to celebrate the fact that Greeks enjoy a geographical setting that is “exceptionally favorable to the attainment of excellence”. Though they discovered the gods later than
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Cleinias has reconvened with
Megillus and the Athenian and poses the question, “What are the studies which will lead a mortal man to wisdom (σοφια)?” (973b). In answer, the Athenian begins by saying that “bliss and felicity” are impossible for most people because life for both young and old is
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To the man who pursues his studies in the proper way, all geometric construction, all systems of numbers, all duly constituted melodic progressions, the single ordered scheme of all celestial revolutions, should disclose themselves, and disclose themselves they will, if, as I say, a man pursues his
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In between the sky and the earth is a mid region, populated by other sorts of beings: daemons and the like, composed primarily of aether or air, transparent and undiscerned, but who can read our thoughts. They regard the good with favor and the evil with aversion. They can feel pain and
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misunderstanding or contradiction of
Platonic doctrines, such as the placing of astronomy above dialectic as the supreme object of study, the rejection of the Ideas. the introduction of a fifth element, aether, between fire and air, and the elaborate theory of daemons inhabiting the three middle
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from his incomplete draft on wax tablets, and divided it into twelve books. He noticed the gap created by the absence of any system for educating the ruler, and tried to compensate it by defining in greater detail the special wisdom which the ruler ought to possess. These supplementary
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Furthermore, the heavenly bodies – sun, moon, stars, and the five planets – Hermes (Mercury), Aphrodite (Venus), Ares (Mars), Zeus (Jupiter), and
Chronos (Saturn) – are intelligent, while those on earth are not. How so? How else could the celestial bodies keep their regular motions
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The discussion then shifted to cosmology, with the goal of demonstrating that a proper understanding of creation is a prerequisite to achieving wisdom. The
Athenian first disparaged the accounts of Hesiod and others about the generation of gods and humanity. Referring back to the
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other societies, “whenever they borrow anything from non-Greeks, they finally carry it to a higher perfection” (987e). And in due fashion they will come to a better understanding of the nature those gods – and this brought him back to “number” – the true path to that understanding.
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To sum up, the
Athenian’s argument is basically this: that of the four virtues (courage, justice, temperance, and wisdom) wisdom is the greatest – the knowledge of how to best apply the other benefits available to us. This can only be learned through
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an accretion of material onto a
Platonic stem, given its final appearance by someone whose heavily mannered style partly corresponds to a practice adopted in the so-called late dialogues, but who lacked a coherent view of the themes
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I am strongly persuaded by our recent discussion, is that our practice in the very chief point of virtue is amiss. There is no human virtue – and we must never let ourselves be argued out of this belief – greater than
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eternally without it? Only by being animated by gods could they maintain their orbits. The lack of regularity in the motions of bodies on earth, both human and non-human, is a sign of their lack of intelligence.
838:, which is book xiii. Moreover, reviewing the writings of our anonymous philosopher, we see, among other things, that he wrote about Locris Opuntius, it is testified that no one laughs at how well Philippus Opuntius fits.
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speaks here. At last I found that he was Philip
Opuntius, a disciple of Plato; and this information comes from Laërtius in the life of Plato, number 37. For there you read, that Philip Opuntius was the author of the
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and that we should do very right, now that we fully understand what this wisdom is and have put its claim to a proper test, to call upon all the members of our nocturnal council to take their part in it (992d).
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written decades earlier, so the most that can be said of it here is that our author did not invent the entity, merely gave it a specific place in his cosmology. It seems sure that the ideas reflected in
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with his own beliefs (as Nails and Thesleff allege)? These questions have also been extensively debated. Werner Jaeger, writing in the 1940s, saw Philip as working with the Academy’s blessing:
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at the end of the book itself. The Academy must have entrusted him with this task because he knew the manuscripts Plato had left and the plans he had had in mind, so that we cannot call the
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And astronomy involves preliminary teaching in mathematics (μαθημάτων), geometry (γεωμετρίαν), solid geometry (stereometry, στερεομετρία), and the relationships found in music (harmony, ἁρμονία).
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D. L., iii.37. He later (iii.46) identified Philip as one of the members of the Academy, along with Speusippus of Athens, Xenocrates of Chalcedon, Aristotle of Stagira, and others.
813:; On eclipse of the moon; On the size of the sun and moon and earth (1); On lightning; On the planets; Arithmetic; On prolific numbers; Optics (2); Enoptics (2); Kykliaka; Means; etc.
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and concludes that they were written by different authors. Taylor endeavors to refute Müller point by point, but does not make a clear claim about authorship one way or the other.
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were at least in general discussion among Academy members at the time it was written. Whether Plato had incorporated these ideas into his own thinking is anyone’s guess.
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The question will no doubt continue to be debated. Any resolution will depend on knowing how Plato’s thought may have evolved in his later years. The
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1020:., s.v. “Philosophos”, Adler φ, 418. The mention of Socrates (469-399) is obviously an error. Probably Isocrates (436-338) was meant.
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The name we give to the study is one which will surprise a person unfamiliar with the subject – astronomy (ἀστρονομία) (990a).
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Paideia: the Ideals of Greek Culture - Volume III: The Conflict of Cultural Ideals in the Age of Plato
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they reconvene to address an issue not covered in the earlier discussion: how one acquires wisdom.
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for not including them. As for adding “aether” to the standard list of four elements,
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and Holger Thesleff point out, such analysis can lead to the opposite conclusion: that
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So what form of education is required to teach wisdom? We need to discover–
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he was content to work out the details of the “best possible” state. The
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This attribution was repeated by the author of the 10th century CE
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Debra Nails and Helger Thesleff. "Early Academic Editing: Plato’s
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put the five in a different order. Finally, the concept of “
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Academica: Plato, Philip of Opus and the Pseudo-Platonic Epinomis
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I have long inquired who this anonymous philosopher is, of whom
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1084:: Proceedings of the VI Symposium Platonicum: Selected Papers
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On the Concept of Irony with Continual Reference to Socrates
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ideas he recorded in the treatise which still exists as the
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itself was not written by Plato – that both works represent:
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A dialogue written by Plato of Athens. one of his last works
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Aristotle: Fundamentals of the History of His Development
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has been in dispute since ancient times. The grammarian
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https://archive.org/details/paideiaidealsofg0003jaeg
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of the path to it. But how do we learn piety?
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Suide Lexicon, Græce & Latine, in three volumes
961:before he left the Academy, though the author of
931:itself already represented a massive change from
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1185:Free public domain audiobook version of Epinomis
786:, which was written in wax. They also say that
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2611:List of manuscripts of Plato's dialogues
774:. Diogenes, however, also reported that:
1359:The unexamined life is not worth living
1129:i.13.33. See also Werner Jaeger,
1082:Plato’s Laws: Form Theory into Practice
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821:unnamed Philosopher was discovered by
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506:Allegorical interpretations of Plato
969:” had been an integral part of the
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1558:Serenade after Plato's "Symposium"
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957:had already written about this in
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750:(1st century CE), as reported by
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1204:. Collection includes Epinomis.
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1200:public domain audiobook at
1187:translated by George Burges
1181:translated by George Burges
1114:www.jstor.org/stable/293676
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778:Some say that
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67:Theory of soul
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2537:Ring of Gyges
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2524:and metaphors
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2127:Hippias Minor
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2120:Hippias Major
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1714:Hippias Minor
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1707:Hippias Major
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1475:(423 BC play)
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1305:Social gadfly
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1035:vol. III, 610
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959:On Philosophy
956:
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852:Werner Jaeger
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758:, along with
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336:Hippias Minor
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329:Hippias Major
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137:Ring of Gyges
135:
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132:Ship of State
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113:
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47:
43:
39:
38:
35:
32:
31:
27:
23:
22:
19:
2687:
2644:Neoplatonism
2639:Commentaries
2617:
2511:Hyperuranion
2509:
2497:
2454:
2447:
2440:
2426:
2378:
2371:
2364:
2359:Rival Lovers
2357:
2350:
2343:
2336:
2329:
2322:
2315:
2306:
2299:
2293:
2292:
2285:
2278:
2271:
2264:
2258:authenticity
2244:
2237:
2230:
2223:
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2209:
2202:
2195:
2188:
2181:
2174:
2167:
2160:
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2125:
2118:
2111:
2104:
2097:
2090:
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2076:
2069:
2062:
2055:
2048:
1971:
1930:
1912:
1905:
1898:
1891:
1873:
1866:
1859:
1852:
1845:
1838:
1831:
1824:
1819:Rival Lovers
1817:
1810:
1803:
1796:
1789:
1782:
1775:
1768:
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1754:
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1649:
1642:
1635:
1628:
1621:
1614:
1607:
1600:
1572:
1564:
1556:
1542:(2006 novel)
1537:
1529:
1521:
1502:
1494:
1486:
1483:(1721 opera)
1478:
1470:
1451:
1443:
1435:
1376:Sophroniscus
1254:Bibliography
1196:
1177:
1163:
1157:in Greek on
1154:
1148:in English:
1145:
1130:
1126:
1121:
1109:
1104:
1096:
1091:
1080:
1076:
1071:
1063:
1059:
1055:
1047:
1042:
1030:
1025:
1017:
1013:
1004:
998:, iii.57-61.
995:
989:
975:
962:
958:
950:
946:
942:
938:
932:
928:
926:
921:
916:
910:
906:
902:
898:
893:
891:
885:
882:
877:
871:
863:
859:
848:A. E. Taylor
843:
841:
835:
830:
828:
818:
816:
810:
806:
803:
795:
793:
787:
783:
777:
769:
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759:
743:
741:
731:
726:
724:
719:
716:
711:
705:
703:
698:
694:
690:
685:sine qua non
684:
682:
677:
673:
670:
666:
662:
658:
654:
649:
646:
641:
638:
628:
624:
618:
610:
595:
594:
593:
501:Neoplatonism
486:Commentaries
467:
460:
453:
446:
439:
432:
425:
418:
411:
404:
398:
397:
390:
383:
376:
369:
362:
355:
348:
341:
334:
327:
320:
313:
306:
299:
292:
285:
278:
271:
266:Rival Lovers
264:
257:
250:
243:
236:
229:
222:
215:
208:
201:
194:
187:
180:
173:
166:
159:
102:The Republic
100:
72:Epistemology
18:
2499:Anima mundi
2456:Theia mania
2273:Definitions
2256:Of doubtful
1907:Oeconomicus
1900:Memorabilia
1577:(1971 film)
1569:(1966 film)
1507:(2007 play)
1491:(1759 play)
947:ideal forms
868:Debra Nails
856:Stylometric
756:tetralogies
611:On the Laws
413:Definitions
2562:Myth of Er
2522:Allegories
2428:Sophrosyne
2404:Philosophy
2345:On Justice
2331:Hipparchus
2239:Theaetetus
2204:Protagoras
2176:Parmenides
2092:Euthydemus
1861:Theaetetus
1805:Protagoras
1777:Parmenides
1763:On Justice
1700:Hipparchus
1672:Euthydemus
1515:Literature
1472:The Clouds
1394:Lamprocles
1382:Phaenarete
1166:in Greek:
982:References
768:, and the
748:Thrasyllus
420:On Justice
308:Protagoras
301:Euthydemus
259:Hipparchus
217:Parmenides
196:Theaetetus
142:Myth of Er
2449:Peritrope
2352:On Virtue
2280:Demodocus
2232:Symposium
2225:Statesman
2162:Menexenus
2099:Euthyphro
2064:Clitophon
2057:Charmides
1973:Peritrope
1914:Symposium
1854:Symposium
1847:Statesman
1770:On Virtue
1742:Menexenus
1679:Euthyphro
1651:Demodocus
1623:Clitophon
1616:Charmides
1586:Dialogues
1400:Menexenus
1388:Xanthippe
1197:Apocrypha
1127:de Natura
955:Aristotle
923:elements.
434:Demodocus
427:On Virtue
357:Clitophon
350:Menexenus
280:Charmides
231:Symposium
210:Statesman
161:Euthyphro
34:Platonism
2705:Category
2618:Republic
2542:The Cave
2532:Atlantis
2505:Demiurge
2442:Amanesis
2373:Sisyphus
2301:Epistles
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2266:Axiochus
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2197:Philebus
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2071:Cratylus
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1422:Socrates
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1164:Epinomis
1155:Epinomis
1146:Epinomis
1125:Cicero,
1095:Jaeger,
1060:Epinomis
976:Epinomis
963:Epinomis
951:Epinomis
939:Republic
934:Republic
911:The Laws
907:Epinomis
899:Epinomis
894:The Laws
886:Epinomis
879:treated.
860:Epinomis
844:Epinomis
836:Epinomis
811:On Plato
788:Epinomis
771:Epistles
744:Epinomis
732:Epinomis
727:Epinomis
676:(989a-b)
635:Synopsis
629:Epinomis
606:Ἐπινομίς
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441:Sisyphus
406:Epistles
399:Epinomis
364:Republic
238:Phaedrus
224:Philebus
189:Cratylus
92:Atlantis
87:Demiurge
26:a series
24:Part of
2552:The Sun
2380:Theages
2324:Halcyon
2317:Eryxias
2246:Timaeus
2218:Sophist
2113:Gorgias
2078:Critias
2050:Apology
1955:Related
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1602:Apology
1496:Socrate
1420:include
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1172:in HTML
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371:Timaeus
315:Gorgias
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203:Sophist
168:Apology
2599:Legacy
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1784:Phaedo
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1390:(wife)
1369:Family
1099:, 214.
1079:," in
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642:number
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2155:Lysis
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1924:Other
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1396:(son)
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862:with
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601:Greek
537:Plato
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175:Crito
2572:Life
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1064:Laws
943:Laws
929:Laws
872:Laws
864:Laws
784:Laws
766:Laws
706:Laws
650:Laws
620:Laws
392:Laws
322:Meno
52:Life
2676:229
2671:228
2134:Ion
1721:Ion
1429:Art
901:or
725:In
343:Ion
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2666:24
2661:23
1170:;
1037:.
764:,
734:.
603::
28:on
2027:e
2020:t
2013:v
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