Phenomenological Interpretations of Ancient Philosophy is a collection of thirteen essays. At first glance, the title of this book may strike us as somewhat surprising. One may be forgiven for thinking that phenomenology cannot be paralleled with ancient Greek philosophy in a meaningful manner. But, after reading the studies, the reader will undoubtedly come to the conviction that these two types of philosophy have something to do with each other after all. Some phenomenologists tend to view ancient Greek philosophy as if it were the beginning of Western thought, a philosophy that can be seen as a kind of starting point that defines every new thought. According to them, exploring the thoughts of Greek philosophers—or rather just approaching them—can help us understand what the meaning of philosophy is. But it can also help us gain a better understanding of how modern philosophical systems operate — for example, what the ancient foundations of political philosophy, social philosophy, philosophy of science, or even metaphysical research are and how the former impact the latter. On the other hand, many phenomenologists merely undertook to make the ancient Greek texts understandable to the laity, so they try to give a clear description of them. Each of the phenomenological research methods mentioned above appears in the book.
It may seem quite disproportionate that the first five chapters of the book are more about Husserl and Heidegger, specifically an overview of interpretations of ancient philosophers given by these two philosophers. Other chapters contain the approaches of lesser-known or more modern philosophers — the overarching aim of the editors seems to have been to provide an overview of the phenomenological approaches of antiquity. It is important to have insight into this subject, and so far we have not read many books that have dealt with how phenomenology in general could relate to Greek philosophy.
Husserl’s main questions—namely, how to understand the connection between our experience and the world itself, and how to treat science and naturalism—have also raised new questions for later phenomenologists. At the same time, these thinkers were also greatly influenced by Heidegger, especially the way he approached ancient Greek philosophy. Therefore, the work of Arendt, Gadamer, Derrida or other modern philosophers cannot really be interpreted without Heidegger and Husserl.
The first chapter deals with Husserl’s relationship to the Stoics. Within this, Husserl’s interpretation of the term „lecton” is explored by the authors who later turn to Heidegger’s interpretation. In addition to Heidegger’s relationship with Aristotle and Presocratics, they are also talking about the German philosopher’s relationship with the Nazi regime, as this seems inevitable in the present case.
Husserl argued that although the foundations of Western philosophy come from the views of the Greeks, modern philosophers often do not represent the original Greek views, but these ideas are reshaped, rethought or embedded in social philosophy, ethics or other subject areas of philosophy. According to the authors of this book, Husserl believes that Greek philosophy – of course only in its original form – could help diagnose the so-called diseases of contemporary philosophy (3): it is true that it speaks of diseases that often seem to stem from the problems articulated by Greek philosophers themselves. Husserl has a different attitude towards the Greeks than Heidegger — he is generally considered as an ahistorical thinker, but of course this is only partly true. For some reason, however, his opinion of the Greeks have not proven to be nearly as influential as Heidegger’s interpretations. Nevertheless, the editors of the book thought it worthwhile to review Husserl’s ancient philosophical reflections, so we also make a few comments about these ideas based on the book’s introductory explanations.
According to Husserl, not only Plato and Socrates are pioneers of Western philosophy, but Descartes can also be considered a forerunner of modern philosophical methods. So there are actually three pioneers in philosophy and science. Husserl thinks that Descartes can be considered the second forerunner because his response to skepticism is so relevant that it cannot be ignored (6). According to Husserl, despite Plato’s rigor, he failed to overcome skepticism. But Descartes had the same goal as Plato: to deny radical skepticism. According to Husserl, however, Descartes differed from his predecessors in that he tried to explore subjectivity in a scientific way.
Embarking on this path, Descartes wanted to develop an apodictic theory that could not be overturned by any skepticism — thus reaching an ego that, in spite of all other doubts, could not doubt itself. In doing so, he proved an unwitting pioneer of phenomenology, in that he initiates a transcendental turn in philosophy. This is why the authors may think that it is essential to talk about Descartes in a volume that explores the relationship between phenomenology and the Greeks (8). We could also say that Descartes reinterpreted the Greeks and that is why Husserl thinks that modern philosophy begins with the former. According to Descartes, the soul is the first axiom to be considered certain, and from which our knowledge of the world can be derived. However, Husserl thinks Descartes did not take into account the fact that subjectivity also limits the notion of truth.
The authors of the book hold that Husserl—just like Heidegger—deserved more chapters in the volume because, in addition to Heidegger, he was the one who saw this kind of fundamental crisis and this kind of motif in modern philosophy — in his last, unfinished work: Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie (1936).
Heidegger, in his early twenties, devoted much work to the study of both Descartes and Aristotle. Together with Husserl, they had a tremendous influence on philosophers such as Arendt, Strauss, Klein, Fink, and Marcuse, to name but a few. The authors mentioned above are also included in the book, but the main focus is nonetheless on Husserl and Heidegger, so we also place more emphasis on the presentation of these two philosophers. It is also true that Heidegger himself based his late philosophy (reflections on the history of existence) on these initial researches.
In the following, I would also like to provide a closer look at each chapter. In the first five chapters we read about Husserl and Heidegger, specifically how they approach and deal with Greek traditions.
In the first chapter, we may read Claudio Majolino’s analysis of Husserl (Back to the Meanings Themselves: Husserl, Phenomenology, and the Stoic Doctrine of the Lekton), in which he raises questions as to why Husserl, unlike other phenomenologists, praises the Stoics for their insight. Majolino also attempts to find an answer to the question how Sartre and Deleuze might have thought that Husserl’s interpretation of „noēma” could be paralleled with the „lecton” (meaning of a proposition) of the Stoics. According to the author, none of Husserl’s writings explicitly mentions that the two concepts can be set in parallel. It is simply believed that Husserl combines the two concepts because of structural similarities. Sartre, according to Majolino, draws quite provocative conclusions: the former claims that in his statement about „noēma”, Husserl betrayed his most basic phenomenological claim or discovery: the intentionality of consciousness. This is how Sartre’s judgment sounds:
Husserl defines consciousness precisely as transcendence. This is his essential discovery. But from the moment he makes the noēma unreal, and the noesis correlation correlate of the noēsis, he is totally unfaithful to his principle. (Sartre 1943, 61).
The author then decides to analyze in detail Sartre’s and Deleuze’s thoughts on the concept of lecton. He then notes the distinction between them: Deleuze does not interpret it as a strange physical or spiritual entity like Sartre (33). Majolino performs a fairly precise analysis. We can then learn that although Deleuze refers to some passages from Husserl’s text, it is interesting that in these Husserl himself does not mention the lecton anywhere the noēma appears. So Majolino does not draw a parallel between the two either.
Sartre and Deleuze sought to reconcile Stoic philosophy with phenomenology—especially Husserl’s phenomenology. In retrospect, this seems like a rather difficult undertaking, and the complexity of this task is presented to us by Majolino in convincing detail. He shows that Sartre neglected the propositional nature of „lekta” and confused „noēma” with „ennoēma” (36)—while Deleuze confused the two interpretations of the senses, using them once in a semantic sense and another in a transcendental sense. One of the main questions of the author is then, why does Husserl mention the term lecton so many times and why does he hold the stoic concept to be of such significance? In this study, we see an analysis that is often neglected by philosophers when researching the connections between phenomenology and ancient philosophy. In addition, Majolino helps clarify some unclear concepts about Husserl’s philosophy. The author discusses in detail what the actual significance of the lecton is for Husserl, and also what kind of correlation can be observed between the lecton, the Husserlian conception and formal ontology. After these analyzes, he also discusses how we can derive phenomenology from the Stoics.
The second chapter is composed of Thomas Schwarz Wentzer’s study of Aristotle’s anthropological-political interpretations (Speaking Being: Heidegger’s Aristotle and the Problem of Anthropology). The main purpose of this study is to answer certain philosophical-anthropological questions. In this chapter, the author discusses the question of why Heidegger was so committed to Aristotle and how Greek philosophy in general oriented Heidegger’s way of thinking. This chapter is about how, according to the author, Heidegger related to his predecessor, who takes the same hermeneutical approach to the human question as he does — in particular in De Anima, the Nicomachean Ethics, the Rhetoric, and the Politics. According to Max Scheler, man is characterized by indeterminacy. However, Heidegger finds his way with the help of Aristotle to build his phenomenological anthropology.
In the third chapter, Pål Rykkja Gilbert talks about Heidegger’s interpretation of Aristotle, specifically those dedicated to the latter’s ethics (Virtue and Authenticity: Heidegger’s Interpretation of Aristotle’s Ethical Concepts). It is well known that Heidegger devoted much time to understanding Aristotle in his first works. It is generally accepted that phronesis is one of the most important concepts in Being and Time. In this chapter, the author first examines some of Heidegger’s passages, those that relate primarily to Aristotle’s ethics, especially the concepts of „phronesis” and „prohairesis”. The author firstly tries to lay out the background of how Heidegger approaches these works and concepts of Aristotle. Secondly, he attempts to compare Heidegger’s interpretation with other, more conventional Aristotelian analyses. Thirdly, he also strives to answer the question of whether Heidegger “ontologizes” Aristotle’s ethical project. To this he replies that it is incorrect to say that the Aristotelian concepts were transformed into Heidegger’s „Ontological” concepts. The author approaches the problem mainly on the basis of parts of the Nicomachean Etics and De Anima, displaying excellent knowledge of these Aristotelian works. Gilbert identifies one thing as the main concept of Aristotle: the concept of prohairesis. According to him, an understanding of prohairesis is an essential part of understanding the Aristotelian phronesis and, in general, what he claimed about virtues.
We can read Charlotta Weigelt’s study of Heidegger’s thoughts relating to the Platonic concept of truth in the fourth chapter (An “Obscure” Phenomenology? Heidegger, Plato, and the Philosopher’s Struggle for the Truth of Appearance). The author bases her analysis on the 1930s lecture text: On the Essence of Truth: Plato’s Allegory of the Cave and “Theaetetus” from 1931/2 (GA 34). According to Weigelt, Heidegger completely rethought the cave analogy and at the same time had a great influence on transcendental phenomenological research. Weigelt, following Heidegger, analyzes the cave analogy in four parts (139). According to the author, Heidegger treats the concepts of truth and appearance here as phenomenological concepts. It would also be important to discuss these issues because, in general, Heidegger’s reading of Plato is divisive among historians of philosophy. The author argues that Heidegger saw Plato (as most philosophers) through the lens of Aristotle and that is why he does not pay much attention to Plato’s dramatic contexts and Socrates, but merely analyzes Platonic works literally. But of course sometimes we have to ignore these while reading Heidegger, because in the meantime he says important things about the Platonic concept of ideas. The author bases her findings mainly on Metaphysics, Physics and The Sophist.
In the fifth chapter, Hans Rubin explains Heidegger’s notion of „moira” among others (A Strange Fate: Heidegger and the Greek Inheritance). The author conducts his analysis based on what was said during the Parmenides courses. He admits that this series of lectures adds a much to Heidegger’s notions of „destiny”, „fate”, and „the destinal”, and he thinks it can answer us a lot about why Heidegger drew so much from Greek philosophy (163). These two concepts, namely „fate” and „destiny”, are strongly interlinked, according to the author, to Heidegger’s political philosophy, and more specifically to his nationalist sympathies. But how can all this be connected with the thinking of Parmenides? In the fifth chapter, we get interesting answers to this question and, among other things, how the concepts of „fate” and „destiny” („moira” and „meiromai”) can be related to our modern globalized world today. The author conducts a very thorough examination, uses certain parts of Homer’s Iliad, Plato’s notion of moira, and is very critical of Heidegger’s late works.
We again read a study related to Plato in the sixth chapter (Dialectic as a Way of Life: Hans-Georg Gadamer’s Interpretation of Plato). In this section, Morten S. Thaning conducts research on Gadamer’s analysis of Plato. He wants to find out how Gadamer approached the Platonic dialectic. According to Thaning, Gadamer’s aim in analyzing Plato’s dialectics is, on the one hand, to shed light on significant elements of Aristotle’s critique of Plato. On the other hand, the author not only researches Gadamer in this respect, but also asks on what Heidegger might have based the idea that Plato was a forerunner of the Western metaphysical tradition. It also turns out that Gadamer was passionate about the Platonic method, and that he thought Plato should be interpreted as a practice of philosophy in the Socratic sense (182). In addition, the chapter also discusses how Gadamer’s theory of dialectics can be described. Moreover, we can see an interesting subchapter in which the author seeks to figure out how Socrates’s self-confessed ignorance (Nichtwissen) reshapes the Platonic concept of knowledge and the relationship between dialectics and knowledge (179). But the main question is what is the essence of philosophy in the Socratic sense and how is the dialectic of Socrates is related to the hermeneutical experience in the Gadamerian sense? According to the author, Gadamer has an excellent grasp of the language of Plato’s dialogues, and for this reason he thinks we should examine the concept of Platonic knowledge together with the dialectical language itself and understand one through the other.
An interpretation of Plato follows in the seventh chapter (Counting (on) Being: On Jacob Klein’s Return to Platonic Dialectic). In this section, the author, Kristian Larsen delves again into the topic of dialectics. He tries to summarize and rather rethink Jakob Klein’s interpretation, which deals with Platonic dialectics as a method. According to Jens, modernity, as a kind of second Platonic cave, alienates us from ourselves and the world (203). Larsen finds a good basis for this idea in Jakob Klein’s thoughts on the distinction between ancient and modern science and philosophy. The main purpose of this study is to show and thoroughly delineate these differences. In addition to this, he also discusses in this study how Klein’s distinctions (ancient and modern science) resemble or differ from the views held by Heidegger and Leo Strauss. Comparing these three thinkers, the author concludes that Klein is essentially in agreement with Heidegger and Husserl, for all three hold, because of the anxiety and alienation in modernity, that it is the duty of Western philosophy to return to the Greeks. A significant part of the terms used by the Greeks have been radically reinterpreted (and misunderstood) in the modern age. The author links his research to this position. He argues that Klein and Strauss have many points in common about the relationship between modernity and Greek philosophy and also shows these common points in his study. We have to think here about modern (especially late-modern) philosophy. The practical usefulness of the study may also be to try to answer questions such as: how can we deal with our prejudices against capitalist societies and transform our overarching sense of alienation from modern society?
In the eighth chapter, Husserl’s analysis takes center stage once more (Phenomenology and Ancient Greek Philosophy: Methodological Protocols and One Specimen of Interpretation). Burt Hopkins analyzes Husserl’s concept of intentionality through the research of Jakob Klein. Hopkins examines Klein’s analyzes in which he discusses the differences between the Greek ontology and the Cartesian sciences. The author pays special attention to Greek works in this study, but primarily analyzes one of Klein’s 1936 studies entitled “Die griechische Logistik und die Entstehung der Algebra” (Klein 1934, 18−105). In addition to examining Klein’s interpretations (including the study of the concept of „arithmos”), the author also provides an in-depth analysis of Husserl’s concept of intentionality. In addition, we can see a detailed textual analysis of that section of Plato’s The Sophist, aporia of „Being” („einai”), and parts of Theaetetus, and, as a matter of fact, he also looks critically at the studies published on these works. Hopkins’s study primarily requires a detailed examination of the concepts of „Whole” („holon”), „All”(„pan”), and „All of something” („panta”).
In the ninth chapter, we can read Jussi Backman’s study of Hannah Arendt (The (Meta)politics of Thinking: On Arendt and the Greeks). The philosopher examines Arendt in terms of how she approached ancient Greek philosophy. According to Arendt, the roots of twentieth-century totalitarian regimes go back to ancient Greek philosophical theories, so perhaps we can get obtain a solution to these social problems through the Greeks as well. Arendt’s attitude towards the Greeks can be seen primarily through one of her main works, The Human Condition (1958). In this text, she writes, among others, that Plato’s political philosophy has been transformed. Arendt was discovered in Plato’s mind the phenomena that make philosophy „disgusting” and thus left a mark on the whole tradition of politics. That was „the political turn” according to her, the philosopher returned to the cave and brought rules alien to the laws of human cohabitation for the inhabitants of the cave. It seems that nowadays we interpret the thoughts of the founder of Western philosophy as if it were some kind of tool that would enable us to achieve a higher goal. The author also mentions Arendt’s Life of the Mind (1977−8), in which the philosopher explains how harmless Greek terms (such as the term « fear ») were born thousands of years later than other terms such as « judgment. » The author believes that Arendt explored very precisely the connection between the « thinking » and the « action » of the study of antiquities. He also draws attention to the gap between the two (Arendt uses the terms „vita contemplativa” for the former and „vita activa” for the latter.) The author considers Arendt’s work to be hermeneutics on the one hand (265), because he thinks she tries to interpret our contemporary modes of thinking. On the other hand, it is also very phenomenological, in the sense that it seeks to trace the Greek tradition back to the initial (Greek) experiences from which they emerged.
Vigdis Songe-Møller presents Eugen Fink’s study of Heraclitus and Heidegger in the tenth chapter (Heraclitus’ Cosmology: Eugen Fink’s Interpretation in Dialogue with Martin Heidegger). The chapter revolves around a question that intrigued both Heidegger and Fink: what is the relation between „hen”, „One”, and „ta panta”, „All things”, in Heraclitus’ thinking? According to Fink, this question and the relationship between the two can be explored by examining the cosmology of Heraclitus. The author notes the great similarity between the cosmology of Fink and the Greek philosopher, and explores this similarity in her study, mainly in confrontation with Husserl and Heidegger. Of course, Fink essentially follows Heidegger in his approach to the Greeks and uses his tools in many ways, but he shows uniqueness in his analysis of Heraclitus. The main difference is that „Fink is able to confirm an interpretation of the relation between hen and panta that Heidegger from the very beginning had been critical of.” (300) In order to show the differences, the author presents Fink’s cosmological ideas in detail.
In the subsequent study, Filip Karfik analyzes Jan Patočka’s interpretation of Plato on the soul (Jan Patočka on Plato’s Conception of the Soul as Self-Motion). Patočka argues that the idea of being as „self-moving” can help to understand the whole Platonic philosophy, of which the soul is central. Karfik discovers an interesting paradox by Patočka in his research on the philosophy of the soul. Patočka, according to Karfik, summarizes the whole spirit of Platonic philosophy and provides us with convincing arguments. The author also investigates the phenomenological background of Patočka’s own philosophy and he also attempts to uncover the question of what self-movement has to do with self-determination, based on a reading of Patočka philosophy.
The last two chapters show us how the Presocratic philosophers and Plato influenced the philosophies of Lévinas and Derrida. In the twelfth chapter (Elemental Embodiment: From the Presocratics to Levinas via Plato), the relationship between Plato and Lévinas is examined from a phenomenological perspective by the authors, Tanja Staehler and Alexander Kozin. They investigating this topic because they suggest that the value of Plato’s contribution can best be best uncovered by applying a phenomenological perspective. In general, the authors tend to discuss the differences between Plato and Lévinas, such as how their views on « love » differ. This was investigated by Sarah Allen whose research is thoroughly analyzed by the authors of the study. But the differences were also examined, for example, by Wendy Hamblet, who saw the difference between the two in his conception of the concept of truth. In the present case, however, Staehler and Kozin prefer to emphasize commonalities by focusing on the complex phenomena under discussion. The study is based on an analysis of two key concepts: « eros » and « zōion« .
And last but not least, in the thirteenth study, Derrida’s complex reading of Plato’s Phaedrus is analyzed in detail by Arnaud Macé (Outside the Walls with Phaedrus: Derrida and the Art of Reading Plato). Derrida considers one of his most important own thoughts to be, following Plato’s lead, the view that philosophy cannot be practiced through writing alone (348). According to Macé, Derrida engages in a special reading of Plato, which is called “harmonic,” a term often used by the phenomenologically-influenced postmodern philosopher. According to Macé, the Platonic dialogues are far different from other philosophical writings because of their hidden structural elements, and Derrida collects these elements precisely. Derrida sees the connection between these elements in the term „pharmakon”, a concept with a rich polysemy — „Remedy”, „Poison”, „Drug”, to name a few of its principal meanings. By reading Derrida, we can learn about the non-philosophical elements of Plato that he places in a philosophical context for his own deconstructivist reasons.
In this book we read about the confrontation of many notable authors with Greeks. In addition, it should be mentioned that these authors all seem to have singled out terms from an ancient Greek philosopher that can, arguably, describe the entire oeuvre of a given philosopher. Such was the case with Husserl and Heidegger, among others, who are absolute pioneers in the subject, which is why they were understandably given a bigger role in this book. It is interesting to mention that, although Heidegger’s hermeneutical phenomenology is fundamentally different from Husserl’s transcendental phenomenology, we can still discover some similarities between them. One such similarity can be seen, for example, between Husserl’s reflection on traditions and the crisis of European philosophy of science and Heidegger’s notion of „nihilism” and „oblivion”. At the same time, it seems that Heidegger’s interest in antiquity and Husserl’s philosophy also had a great influence on Arendt, Gadamer, Derrida, Lévinas, Fink, and so on. None of the latter can be interpreted effectively without the philosophy of the former two. Every study composing this book is situated in the context of modern problems, which can go a long way toward clarifying our current situation, deepening our understanding of the contemporary problems we face.
Klein, J. 1934. Die griechische Logistik und die Entstehung der Algebra. Berlin: Verlagsbuchhandlung Julius Springer.
Sartre, J.−P. 1943. Being and Nothingness. An Essay in Phenomenological Ontology. Oxfordshire: Routledge.
Brill’s Companion to German Platonism explores how Plato was interpreted and appropriated by some of the leading thinkers of the history of German philosophy, from Nicholas of Cusa to Hans Georg Gadamer. The book includes fifteen chapters, each of them devoted to one author or school, written by outstanding scholars. While most of the contributions deal with the reception of Plato’s epistemology and ontology, some others also—or only—address the long-disputed issue of how to interpret Plato’s philosophy. Since it is not possible to discuss all the topics in this almost four-hundred page volume, the review is limited to discussing how Plato’s most famous and controversial doctrine, the so-called theory of forms, was interpreted by German philosophers. More specifically, I will pay special attention to what we might call—to use the terminology suggested by the editor—the ‘transcendental interpretation’ of Plato’s theory of ideas. In the following lines, I focus on how this reading emerged and was developed by German philosophers in their various ways of endorsing, modifying, or rejecting Plato’s thought.
Alan Kim’s Introduction (chapter 1) provides an overview of the topics discussed by each of the contributors and identifies the two conflicting interpretative models already mentioned: the ‘transcendental’ or ‘functional’ reading of the ideas, on the one hand, and the ‘transcendent’ or ‘substantial’, on the other (2). According to the latter, which is the most common interpretation of Plato, ideas are separated substances that exist in a transcendent sphere of reality. Under this view, the forms are conceived as the true objects of knowledge and the soul is said to gain access to them through intellectual intuition. On the other hand, the former reading does not understand the forms as objects, but rather as ‘transcendental conditions of possible experience’ (3). The transcendental reading thus rejects the realism and dualism associated with the transcendent one and does not consider ideas as objects of intuition, but rather as functions of understanding. Among the figures examined in this volume that ascribe to Plato the substantialist view are Kant, Schleiermacher, Schopenhauer, Nietzsche, and Heidegger. On the other side, the functional interpretation was anticipated to some degree by Nicholas of Cusa, Leibniz, Mendelssohn and Hegel, and explicitly supported and developed by Cohen, Natorp and Husserl.
In the first chapter after the introduction (2), Claudia D’Amico presents a detailed study of the manifold connections between Nicholas of Cusa and Platonism. She also provides a valuable survey of German authors that in one way or another were influenced by Cusanus’ thought. As for the understanding of Platonic forms, Nicholas of Cusa criticizes Plato for conceiving ideas as separated forms, suggesting instead that while forms are real, they do not exist separated from things. Cusanus thinks that real forms are inaccessible to human reason, only capable of forming conjectures.
In chapter 3, Jack Davidson examines how Leibniz incorporates Plato and Platonism into his own philosophical system. Among the most remarkable points of agreement between both philosophers, Davidson points out Leibniz’s rejection of materialism and his conviction that reality ultimately consists of immaterial, intelligible substances, of which sensible things are appearances (53). After indicating other points in which both philosophers converge, the author devotes epigraph 5 to show how Leibniz’s epistemology reshapes some Platonic themes. More precisely, this section focuses on the agreements and disagreements regarding the role and nature of innate ideas. As it is well-known, Leibniz holds that some of the most fundamental concepts are known innately. At the same time, however, he rejects two positions he ascribes to Plato: the pre-existence of the soul and the presupposition that every truth one knows has been explicitly known by the soul before (63). Despite the emphasis that Leibniz puts on his differences with Plato at this point, both philosophers agree on a fundamental level, as Davidson suggests, that sensible experience does not suffice to account for our knowledge of necessary truths. Thus, the human soul must be equipped with a special potential to know them (ibidem).
The next chapter, written by Bruce Rosenstock, studies Moses Mendelssohn’s appropriation and reworking of Plato’s Phaedo within the framework of his ‘Leibnizian Platonism’ (79) in his own Phädon. Rosenstock focuses on the ‘infinitesimal calculus of the soul’ as Mendelssohn applies it in his own version of the dialogue. The application of Leibniz’s infinitesimal calculus leads Mendelssohn to endorse a functionalist view, since he believes that the soul’s process of knowledge works—like that type of calculus—by progressively ‘integrating’ the initially indistinct mass of representations’ (83). Thus, following Leibniz, Mendelssohn understands the soul as an active Platonic idea that brings unity into multiplicity (84). However, as Rosenstock indicates, this is only one side of the story. Under Mendelssohn’s view, the Platonic ideas do not only account for the integrative nature of human knowledge; they are not merely abstract objects of understanding, but also and at the same time ‘the object[s] of the soul’s authentic (philosophic) desire for happiness’ (92). In this sense, the soul’s capacity to unify the multiplicity of appearances through conceptual unities is the ‘expression’ of the soul’s desire for happiness (93). Hence, according to Mendelssohn, the search for knowledge is necessarily entangled with the quest for the good (92).
In chapter 5, Manfred Baum examines Kant’s appropriation of the theory of ideas in both the pre-Critical and the Critical period. It is worth noting, first, that Kant never attributes the two-world doctrine to Plato, even though his primary source, Brucker, does it. The Kantian pre-critical reading of the Platonic idea assimilates it with a ‘common standard of perfection’ for measuring all other less perfect realities (115). In the critical period, Kant’s well-known differentiation between understanding and reason leads him to reshape his reading. Under this new light, Plato’s ideas are interpreted as anticipating to some extent Kant’s concepts of reason, the regulative ideas, in contrast with the concepts of understanding, the categories (123-124). According to Baum, both Kant and Plato agree that ideas do not originate in the senses and that their object is not found in the empirical world (ibidem). However, Kant rejects the alleged hypostatized nature of Platonic forms, that he presumably takes from Bruker’s Neo-Platonic interpretation of Plato (126-127). The result of Kant’s appropriation of Plato’s theory of ideas, then, is twofold (as Kim also puts it in the introduction ): Kant attributes to Plato a substantial or transcendent view of ideas, while at the same time he sees Platonic ideas as the first attempt towards a transcendental consideration of human knowledge.
Hegel’s reading of Plato can be seen, as Jere Surber persuasively presents it in chapter 6, as the first modern philosophical interpretation of the Platonic corpus (133). The most distinctive features of the Hegelian approach to Plato are, first, Hegel’s direct and detailed engagement with the dialogues and, second, his distinctive appropriation of the Platonic ideas. According to Hegel, Plato’s ideas anticipate in a still unsystematic way his own systematic account of genuine Begriffe (concepts) as “concrete universals” (141). Relying on his interpretation of Parmenides, Timaeus, and Republic, Hegel rejects the dualistic, transcendent interpretations of the forms. He suggests instead that the Platonic idea should be understood as an ‘identity-in-difference’, and therefore as a genuine concept in Hegelian terms, that is, one that unifies in itself the formal and material aspect of reality (136). On the other hand, Hegel also dismisses the psychological transcendentalism according to which the ideas are mere constructs (or mere concepts, as opposed to genuine concepts) of the human mind since this view fails to account for the essential connection between the ideas and the sensible things (p.136). Therefore, as Surber points out, Hegel thought of his own philosophy as the articulation of Plato’s ‘in a modern systematic form’ (142).
The following two chapters (7 and 8) are devoted to Schleiermacher’s influential approach both to Plato’s philosophy and its interpretation. In chapter 7, André Laks provides an insightful discussion of Schleiermacher’s both philological and philosophical reading of the Platonic dialogues. Regarding the interpretation of Plato’s ideas, Schleiermacher rejects Aristotle’s criticisms and defends that the forms are real concepts that actually possess causal force and can directly affect both the physical and the moral world, given that they derive from God’s power (155). Chapter 8 is at odds with the rest of the contributions since it does not offer a reconstruction of Schleiermacher’s reading of Plato, but rather presents the author’s (Thomas Szlezák) main reasons for disagreeing with it. While the philological arguments provided by Szlezák are highly illuminating, and many of his objections to Schleiermacher are indeed very persuasive—see, for instance, his detailed analysis of Plato’s critique of writing in the Phaedrus (172-179)—, one cannot but wonder why Schleiermacher’s interpretation is the only one subject to such critical scrutiny. Besides, the main objections of the Tübingen School–to which Szlezák belongs– to Schleiermacher are again developed and argued for in chapter 14 by Vittorio Hösle. In his contribution, Hösle also provides a valuable survey of some of the most representative advocates of the abovementioned school and provides a summary of the main points of Krämer’s pioneering dissertation Arete bei Platon und Aristoteles, still only available in German (337-339).
Robert Wicks’ chapter on Schopenhauer (9) stresses the role of Plato’s account of time in the former’s metaphysical account of human consciousness and reality. More specifically, according to Wick, the Platonic conception of time as ‘the moving image of eternity’ in the Timaeus inspired Schopenhauer’s consideration of the spatio-temporal world as a prison of human consciousness (192 and 215). In his mature philosophy, Schopenhauer regards Plato’s ideas as essentially dependent on the Will, which constitutes the core of reality, the thing-in-itself, which lays beyond any form of representation and time (209). Under this view, ideas are said to play an intermediary role between the thing-in-itself as Will, on the one hand, and the objects of the spatio-temporal world, on the other (210). Therefore, as Wick suggests, Schopenhauer’s reading of ideas within this framework attributes them a twofold nature: as long as they are objects, they ultimately belong to the world of representation and, to this extent, they are high-ranking illusions; however, considered in their relationship to the thing-in-itself, ideas are ‘timeless acts of Will’ (213-214). In this last sense, Plato’s forms are placed behind the veil of the ordinary experience of the world, and thus they are only apprehended by a certain timeless intuition that Schopenhauer identifies with an intense awareness of the present moment (200-201). Philosophy is thus conceived as a form of asceticism whose aim is to reach such timeless, transcendent, and even mystical awareness (215). As Richard Bennett stresses at the beginning of chapter 11, Nietzsche regards this ascetic approach to reality—that he attributes to Plato—as anti-natural, coward, and decadent (249-252). In the second section of his contribution, Bennet proves that Nietzsche’s consideration of Plato goes far beyond this one-sided evaluation and is more multi-faceted and less consistent than usually acknowledged.
The transcendental reading of Plato’s ideas was explicitly defended for the first time by the two leading figures of the Marburg School of Neo-Kantianism: Herman Cohen and Paul Natorp. In chapter 10, Karl-Heinz Lembeck examines both authors’ attempts to mediate between Kant and Plato in their ambitious philosophical-historical interpretations (217). Cohen’s early reading of the forms as psychological categories radically evolved in the mid-1870s into a purely logical-transcendental interpretation of them. Under this new approach, and drawing on Kant’s Critique of Judgement, ideas are now viewed as ‘regulative concepts’ guiding knowledge. Within this picture, the form of the Good is not seen as a real entity, but rather as ‘the function of a unifying synthesis of appearances’ (223-224). Cohen extracts this interpretation from Plato’s alleged identification of ideas as hypothesis, that is, as ‘pre-sub-positions’ which thinking anticipates in order to be able to apprehend reality (228). In other words, ideas are said to be a priori conditions of knowledge.
Unlike Cohen’s, Natorp’s appropriation of Plato is grounded on a deep engagement with the texts. In Platons Ideenlehre (Plato’s Theory of Ideas), Natorp develops his reading of Plato’s theory of ideas as a theory of the constitution of experience (231-232). From this standpoint, Natorp downplays the ontological significance of the ideas, stressing their epistemological relevance as ‘laws’ that govern the dynamisms of knowledge (233). In his late systematic philosophy, Natorp modifies his reading of Plato’s ideas, as he seems to come under the influence of Neo-Platonism. Now, forms are understood as categories and, as such, as secondary functions unable to grasp the ultimate level of reality. Such level corresponds to Plato’s form of Good, which is radically transcendent and, therefore, inaccessible by means of articulated knowledge (237).
In the next chapter (12), Alan Kim explores Husserl’s ‘productive appropriation of Plato into phenomenology’ (273), relying on the fact that Husserl considered himself a phenomenological Platonist. By doing this, Kim provides an original, perceptive reading of the theory of ideas from a phenomenological perspective and, at the same time, a compelling presentation of the Husserlian account of eidetic intuition. In a way akin to Cohen and Natorp, Husserl endorses a transcendental interpretation of Platonic ideas, rejecting the ‘static’ Platonism of separated substantial forms along with its subsequent metaphysical dualism and mystical intuitionism (274). According to Kim, Husserl’s ideas or eidê refer to the object of the apprehension of the what-ness of a given thing. Such eidê, however, differ from the empirical universal concepts derived by abstraction from contingent facts. Eidê also relates to facts, but not because they derive from them, but rather because they constitute the rule of any possible apprehension of them. In order to illustrate the process by means of which consciousness moves from facts to eidê, Kim draws on Plato’s Divided Line and Allegory of the Cave. The first is meant to represent the different psychic states, while the second focuses on the soul’s progression from one to another. Here, eidê are presented as logical structures or essential meanings ‘that had always been co-intended in my aesthetic grasp of the phenomenon as actual thing, but which had been, as it were, eclipsed by the glare of ‘reality’’ (278). The ascension of the soul towards the realm of ideas is thus understood as a progressive detachment and liberation from the blinding glare of sensible appearances of things, so as to be able to perceive the essential features of them. This interpretation explains both the fact that the highest form of knowledge according to Plato, namely, dialectics, is said to deal only with ideas, and also that the knowledge of ideas allows the ex-prisoner in his return to the cave to recognize images as what they really are (280). In the following pages, Kim equates both Husserl’s and Plato’s account of the vision of eidê with the ‘understanding of the F-ness of many f’s’ (281). As the author points out in a footnote, the state of consciousness in which we grasp an eidê is not adequately described as a learning process, that is, as certain acquisition of knowledge, but instead as some sort of perceiving or, even more accurately, re-cognizing (erkennen) (281, n. 70). In this sense, the phenomenological method of purifying the mind from its factual intentions and redirecting it towards the essential turns out to be very similar to Plato’s account of dialectic as a process of remembering (anamnesis) what one already knows in his or her soul (281). Within this framework, Kim forcefully argues that Husserl’s basic idea of a ‘noematic form implicitly governing the coherence of sense experience’ can be paralleled with Plato’s account of the relationship between noêsis and aisthêsis in the passage on the summoners in Republic VII, as well as with the role attributed to sensibility in the recollection argument offered in the Phaedo. Finally, the author points out that the Husserlian reading was deeply influenced by Lotze’s thesis that ideas do not possess existence (Sein), but rather validity (Geltung) (294).
The two remaining chapters are devoted to Heidegger’s confrontation with Plato (chapter 13) and Gadamer’s productive reshaping of the Heideggerian reading (chapter 15). Francisco J. Gonalez begins his chapter on Heidegger’ reading of Plato by focusing on the 1924/25 course on Plato’s Sophist. In these lectures, it becomes apparent a tension that characterizes how Heidegger will read Plato the rest of his life. On the one hand, the Heideggerian approach reveals several points where Plato’s understanding of being comes very close to Heidegger’s fundamental ontology. On the other, the German philosopher insists that Plato interpreted being as presence, that is, as the object of logos, and therefore that Plato’s philosophy is to be seen as the first of a long series of reductions of truth to correspondence (306). As Gonzalez clearly shows in his contribution, this tension will persist until the late Heidegger, although the latter approach will become the ‘official’ reading. The author suggests that one of the most remarkable exceptions to the official reading can be found in the Parmenides seminar of 1930/31. Drawing on both Heidegger’s class notes and Herbert Marcuse’s transcript of this seminar, Gonzalez clearly shows that Heidegger saw Plato’s discussion of exaiphnês (instant) in the Parmenides as a genuinely ontological comprehension of the problem of ‘being and time’ (314-315). We find a similar exception in Heidegger’s interpretation of erôs in the Phaedrus seminar of 1932 (319 ff.). Gadamer’s appropriation of Platonic philosophy, discussed by François Renaud in the final chapter (15), reacts against Heidegger’s official reading. Gadamer claims that ‘Plato is not a Platonist’ and argues that the theory of forms and the method of dialectic are meant to make explicit the conditions of Socrates’ practice of dialogue in the early dialogues (356). According to Renaud, Gadamer seems to think that the forms are objects independent from representation, though he also speaks of them as if they only were transcendental principles (374).
This volume is worth reading for both historical and philosophical reasons. Each of the fifteen chapters provides the reader with valuable insights into the history of German philosophy in line with the most updated research and effectively supports the general thesis of the book that Plato exerted a decisive influence over the most relevant German philosophers (1). On the other hand, anyone interested in the interpretation of Plato’s works will surely find this book an exciting source of inspiration. In particular, as I hope to have shown, it will prove especially helpful for those intrigued by the possibilities of a transcendental reading of Plato’s theory of ideas. Last but not least, this collective work reminds us of both the risks and benefits of a philosophical reading of Plato, that is, one that attempts to identify and rethink the core issues of Platonic philosophy anew.