In my work I acknowledge John Keats’ simple maxim—“Beauty is truth, truth beauty.”
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January 11, 2016
This post marks the first in a series of reflections on books I read in 2015, offered mainly for my friends and family, as well as anyone else online looking for reviews of these works or otherwise interested in subjects ranging from philosophy, science, theology, and spirituality to economics, politics, and history. The first on the list is:
There is too much in this long and truth-packed document for me to attempt to summarize or comment on in a brief space; but within the greatness, I found many striking parallels with the Bible. After reading through, I closed the book convinced that Plato was a Christian. Of course he predated Christ, but the essence of his teaching harmonizes beautifully with that of Christ. No wonder medieval Christian thinkers like Augustine and Aquinas deeply respected him. Among the striking parallels with the Bible are the following: Glaucon poses the question as to who is happier, the unjust man who is prosperous and celebrated as righteous, or the just man who is viewed as wicked, and then “scourged, racked, bound…and, at last, after suffering every kind of evil, impaled.” Years ago I read C.S. Lewis cite this passage as one of the most outstanding ‘pagan’ anticipations of the truth. Reading it for myself confirmed to me the idea that what I as a Christian call the Spirit of Prophecy is not limited to people who have a conscious knowledge of the Gospel. Equally striking, furthermore, was Plato’s quotation of Romans 8:28 in Book 10 (four centuries before Paul!): “Even when [the just man] is in poverty or sickness, or any other seeming misfortune, all things will in the end work together for good to him in life and death…” Peppered throughout Plato’s Republic are many other images, ideas, and turns of phrase that recall various passages in scripture. If there is a single Spirit of Truth which, as Paul preached to the Athenians in the first century, is not far from all men but quite near, it is no surprise that such spontaneous concord should be discovered.
Overall, Socrates’ task is to answer Glaucon’s challenge to prove that the just person is truly happier than the unjust; this he does by sketching in detail the structure of human civilization, ultimately drawing parallels between the State and the individual, which is a microcosm of the former. Like the State, the individual has forces within that strive for mastery, but which must be ruled by wisdom and love for absolute truth. The dialogue becomes an occasion for Plato to propound his political vision, and to envisage the ideal State. Few works have been as influential throughout history.
Glaucon’s challenge is only resolved in the end when Socrates appeals to the immortality of the soul. The idea that there is reward and/or punishment beyond the grave offers rational justification for preferring the life of a just man, even when it means misery and sore travail, to the life of the unjust man, even when it means adulation, merriment and delight in this life.
Also paramount in this book, and of special interest to me as a composer, is Plato’s view on literature and music. Its purpose, he says, is to impart and reinforce the love of virtue within the citizens of the State, particularly the young in the context of education. Music and poetry—Plato often singles out Homer—can be judged based on whether it tunes the strings of the soul either to courage and temperance or to pusillanimity and lust. Reading this reminded me of Beethoven, whose personal library included the Republic and whose music often embodies the virtues Plato praises in this work. The essence of Plato’s teaching, I believe, remains relevant today: goodness in art reflects goodness in humans, and both should be encouraged and celebrated heartily.