Introduction

to Political Philosophy: From Ancient to Modern Times

GVPT 241 Online Winter 2007
Instructor: zg Orhan

Lecture Notes I
Plato: Alcibiades Major
An ancient commentator on Alcibiades Major describes it as the gateway to Platos dialogues
suggesting that one must begin with this dialogue to study Platos corpus. The dialogue appears to
be about Alcibiades but has actually a more universal theme. As Socrates asks in the dialogue, the
topic is What is man? (129E). This is a simple question with profound implications.
An irrelevant issue is the controversy over the authenticity of this dialogue. Some scholars since the
early 19th century have argued that Plato cannot be the author of this dialogue. Even though
contemporary scholars now do believe that Plato could very well be the author of this dialogue, this
debate is irrelevant to the core issue. We are interested in this dialogue because of the teaching that
the author is trying to convey to the reader.
What is important about this dialogue is not the nature of the erotic relationship that actually
existed between Socrates and Alcibiades either. Such historical information can be helpful to an
extent but must inevitably remain speculative and is ultimately subordinate to Platos educational
aims in composing this dialogue. For we are interested in this dialogue not to learn about Alcibiades
or his relationship to Socrates but ourselves and the human condition in general. As Socrates points
out, mistakes in action come through this sort of ignorance, that of the person who doesnt know
but thinks he does know? (117D). This ignorance that Alcibiades suffers from is a universal
condition and this type of ignorance is not caused by lack of formal education but by vanity. As the
dialogue informs us, Alcibiades had an education (106E). This type of ignorance could actually
afflict the educated people with university degrees, as they me be more prone to see themselves
knowing what they are supposed to know. No one would like to be regarded as an ignoramus in
any social setting but as smart and intelligent. There is then natural and social pressure to hide and
even repress ones ignorance.
On the subject of conducting political affairs, which Alcibiades aspires at, he neither received any
kind of training nor saw it necessary. Alcibiades condition is again universal. Most people in political
positions or the private citizens engaged in politics act on the assumption that they know what they
are doing. But in most cases, this may not be true. As Alcibiades notes, the Athenians and the rest
of the Greeks rarely deliberate about whether something is more just or more unjust. This sort of
thing they believe to be clear, and so letting this be they consider which will be advantageous to
those who do it (113D). We too assume that we know what constitutes justice and injustice. Even
if we cannot define it, we think well recognize it when we see it. This sort of confidence is necessary
to accomplish things. If we admitted ignorance, we would have delegitimized ourselves and would
need to step down from a position of influence. Watch the candidates running for an office or the
officials who hold office. They all try to give an image of confidence and education. There is much
difference between image and reality of course. And this distinction is crucial in politics. This
difference will come up in Machiavelli. He will assure us that image is everything in politics.
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Introduction to Political Philosophy: From Ancient to Modern Times

GVPT 241 Online Winter 2007
Instructor: zg Orhan

But if image (one would also call it charisma) is more important than understanding of justice,
then Alcibiades lacks nothing to realize his dream of being number one. Fortunately, he has a good
enough nature to admit his ignorance and feel shame for his pitiful condition. Still, Socrates does not
sound hopeful about Alcibiades prospects as the the force of the city is too strong to overcome
(135E). What does Socrates mean here? He means that people like Alcibiades who are ambivalent in
their character (i.e., ambitious but willing to listen to reason) can be easily lured away from the quest
for wisdom (i.e., philosophy) by the pleasures of power and success which are worshipped by most
people.
This dialogue provides us with insight about politics but also urges us to understand the Delphic
maxim Know Thyself (124D). As Socrates reminds us, is it easy to know oneself, and was it
some simpleton who inscribed this on the temple at Delphi, or is it difficult and not a matter for just
anyone? (129A). What do you think?