A stranger's knowledge : statesmanship, philosophy, & law in by Xavier Márquez
By Xavier Márquez
Marquez exhibits how this deadlock is the major to figuring out the ambiguous reevaluation of the rule of thumb of legislations that's the so much amazing characteristic of the political philosophy of the Statesman. The legislation appears to be like right here as an insignificant approximation of the services of the necessarily absent statesman, dim pictures 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 via real statesmen, can usually give you the urban with a constrained kind of cognitive capital that allows it to maintain itself in the end, as long as voters, and particularly leaders, maintain a “philosophical” perspective in the direction of them. it is just while rulers understand that they don't know larger than the legislation what's simply or sturdy (and but need to know what's simply and reliable) that town will 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
16 Introduction educated citizens could do quite well on their own, the Stranger seems to dismiss the possibility of a complete moral education, capable of reproducing the knowledge of the statesman in the city, and reintroduces a concern for law that seems not to be present in the dialogues where Socrates talks about politics. Not only is the Stranger’s conception of statesmanship prima facie different from that of Socrates, but he appears to go out of his way to distance philosophy from statesmanship.
In particular, the myth suggests that the statesman is and can be at best a temporary savior of the city, whereas philosophy and philosophical activity are permanent possibilities of human life, just as the god of the myth can be at best a temporary savior of the cosmos, concerned with putting it in order so that it will endure independently for as long as possible. Throughout this chapter, I take aim at a recent interpretation of the myth, put forward especially by Christopher Rowe, Luc Brisson, and 31 A Stranger’s Knowledge Gabriela Roxana Carone, that claims that the myth describes three rather than two cosmic ages, showing that such an interpretation misses the most important political implications of the myth.
515c, 517b), but to improve the citizens, to make them better rather than worse (Gorgias 464b); and that the political art is ultimately best expressed in the private conversations that Socrates had with individual Athenians, not in the collective business of making laws or ruling groups (Apology 31d–e, Gorgias 521d). By contrast, the Stranger downplays the virtue of the statesman (even though he nowhere denies that the statesman is supremely virtuous), and stresses that the statesman’s knowledge is a specialist knowledge tied to a concrete consideration of the city’s circumstances, not just a knowledge of the good (the statesman, for one thing, needs an art of measurement that is never discussed by Socrates); that the role of the statesman is less making citizens better (though he does not deny this) than protecting them in a hostile universe;25 and that political care is always directed at groups, not at individuals.