"True, Phaedrus. But nobler far is the serious pursuit of the dialectician, who, finding a congenial soul, by the help of science sows and plants therein words which are able to defend themselves and him who planted them, and are not unfruitful, but have in them a seed which others brought up in different soils render immortal, making the possessors of it happy to the utmost extent of human happiness."
— Plato (427 BC - 347 BC)
Author
Work Title
Date
c. 370-365 B.C.
Metaphor
"True, Phaedrus. But nobler far is the serious pursuit of the dialectician, who, finding a congenial soul, by the help of science sows and plants therein words which are able to defend themselves and him who planted them, and are not unfruitful, but have in them a seed which others brought up in different soils render immortal, making the possessors of it happy to the utmost extent of human happiness."
Metaphor in Context
Soc. Is there not another kind of word or speech far better than this, and having far greater power--a son of the same family, but lawfully begotten?
Phaedr. Whom do you mean, and what is his origin?
Soc. I mean an intelligent word graven in the soul of the learner, which can defend itself, and knows with whom to speak and with whom to be silent.
Phaedr. You mean the living word of knowledge which has a soul, and of which the written word is properly no more than an image?
Soc. Yes, of course that is what I mean. And now may I be allowed to ask you a question?: Would a husbandman, who is a man of sense, take seeds which he values and which he wishes to bear fruit, and in sober seriousness plant them during the heat of summer, in some garden of Adonis, that he may rejoice when he sees them in eight days appearing in beauty? At least he would do so, if at all, only for the sake of amusement and for show. But when he is in earnest he employs his art of husbandry and sows in fitting soil, and is satisfied if in eight months the seeds which he has sown arrive at perfection?
Phaedr. Yes, Socrates, that will be his way when he is in earnest; he might act otherwise for the reasons which you give.
Soc. And can we suppose that he who knows the just and good and honourable has less understanding than the husbandman about his own seeds?
Phaedr. Certainly not.
Soc. Then he will not seriously incline to 'write' his thoughts 'in water' with pen and ink, sowing words which can neither speak for themselves nor teach the truth adequately to others?
Phaedr. No, that is not likely.
Soc. No, that is not likely—in the garden of letters he will sow and plant, but only for the sake of recreation and amusement; he will write them down as memorials to be treasured against the forgetfulness of old age, by himself, or by any other man who is treading the same path. He will rejoice in beholding their tender growth; and while others are refreshing their souls with banqueting and the like, this will be the pastime in which his days are spent.
Phaedr. A pastime, Socrates, as noble as the other is ignoble, the pastime of a man who can be amused by serious talk, and can discourse merrily about justice and the like.
Soc. True, Phaedrus. But nobler far is the serious pursuit of the dialectician, who, finding a congenial soul, by the help of science sows and plants therein words which are able to defend themselves and him who planted them, and are not unfruitful, but have in them a seed which others brought up in different soils render immortal, making the possessors of it happy to the utmost extent of human happiness.
(276a-277a)
Phaedr. Whom do you mean, and what is his origin?
Soc. I mean an intelligent word graven in the soul of the learner, which can defend itself, and knows with whom to speak and with whom to be silent.
Phaedr. You mean the living word of knowledge which has a soul, and of which the written word is properly no more than an image?
Soc. Yes, of course that is what I mean. And now may I be allowed to ask you a question?: Would a husbandman, who is a man of sense, take seeds which he values and which he wishes to bear fruit, and in sober seriousness plant them during the heat of summer, in some garden of Adonis, that he may rejoice when he sees them in eight days appearing in beauty? At least he would do so, if at all, only for the sake of amusement and for show. But when he is in earnest he employs his art of husbandry and sows in fitting soil, and is satisfied if in eight months the seeds which he has sown arrive at perfection?
Phaedr. Yes, Socrates, that will be his way when he is in earnest; he might act otherwise for the reasons which you give.
Soc. And can we suppose that he who knows the just and good and honourable has less understanding than the husbandman about his own seeds?
Phaedr. Certainly not.
Soc. Then he will not seriously incline to 'write' his thoughts 'in water' with pen and ink, sowing words which can neither speak for themselves nor teach the truth adequately to others?
Phaedr. No, that is not likely.
Soc. No, that is not likely—in the garden of letters he will sow and plant, but only for the sake of recreation and amusement; he will write them down as memorials to be treasured against the forgetfulness of old age, by himself, or by any other man who is treading the same path. He will rejoice in beholding their tender growth; and while others are refreshing their souls with banqueting and the like, this will be the pastime in which his days are spent.
Phaedr. A pastime, Socrates, as noble as the other is ignoble, the pastime of a man who can be amused by serious talk, and can discourse merrily about justice and the like.
Soc. True, Phaedrus. But nobler far is the serious pursuit of the dialectician, who, finding a congenial soul, by the help of science sows and plants therein words which are able to defend themselves and him who planted them, and are not unfruitful, but have in them a seed which others brought up in different soils render immortal, making the possessors of it happy to the utmost extent of human happiness.
(276a-277a)
Categories
Provenance
Reading
Citation
Hamilton, E. and Cairns, H., Eds. The Collected Dialogues of Plato, Bollingen Series (Princeton: Princeton University Press, 1978).
Date of Entry
02/29/2012
