By Xavier Márquez
Marquez exhibits how this deadlock is the major to realizing the ambiguous reevaluation of the guideline of legislation that's the so much awesome characteristic of the political philosophy of the Statesman. The legislations seems to be right here as a trifling approximation of the services of the unavoidably absent statesman, dim photographs and static snapshots of the transparent and dynamic services required to guide the send of nation around the storms of the political international. but such legislation, even if they don't seem to be created by way of actual statesmen, can frequently give you the urban with a constrained kind of cognitive capital that permits it to maintain itself in the end, as long as electorate, and particularly leaders, preserve a “philosophical” angle in the direction of them. it is just whilst rulers be aware of that they don't know greater than the legislation what's simply or sturdy (and but need to know what's simply and stable) that the town might be preserved. The discussion is therefore, in a feeling, the vindication of the philosopher-king within the absence of real political knowledge.
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Extra resources for A stranger's knowledge : statesmanship, philosophy, & law in Plato's Statesman
This chapter also concludes the argument for the incompatibility of statesmanship and the city, showing that the “weaving” of the statesman, given the conception of political knowledge that the Stranger has used and the conception of law that derives from it, necessitates his ultimate departure from the city, on pain of “unweaving” his own workmanship. ” Though I occasionally criticize the Eleatic Stranger’s views, I am more interested in interpreting them in ways that are productive for further thought than in refuting them in ways that close off further reflection.
1989, 152); Hemmenway (1994, 257); Rosen (1995, viii); Scodel (1987, 27–30); Skemp (1987, 122–123n1); Sprague (1976, 101); Stern (1997, 267); Strauss (1989, 221); and White (2007, 119). These scholars do not necessarily agree, however, on the grounds for thinking that the Stranger puts aside the classification of the statesman’s knowledge as theoretical. 54 The key interpretive question for our purposes is the extent to which the Stranger’s revisions of the initial account of the statesman (258b–267e) imply that earlier divisions are superseded by later divisions, and thus the degree to which we can speak of a “single” account of the statesman, rather than of a number of such accounts, some of which turn out to be erroneous and are therefore discarded, or even the degree to which the various divisions are consistent with one another.
The Stranger would presumably disagree with Socrates when he says, in the Gorgias, that he is the only person in Athens to practice the “true political art” (521d7), that is, the only person in Athens concerned with making citizens better rather than worse. Moreover, while the focus of Socrates’ reflections on politics is on what we may call moral education—the education of the statesman as much as the citizen—rather than on a specialist knowledge or even legislative activity, which is disparaged by Socrates in the Republic (425e–427a) as something that properly 25 See, for example, Arends (1993), Kochin (1999), Griswold Jr.
A stranger's knowledge : statesmanship, philosophy, & law in Plato's Statesman by Xavier Márquez