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Can One Speak of Teleology In Plato?

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Psychology and Ontology in Plato

Part of the book series: Philosophical Studies Series ((PSSP,volume 139))

Abstract

“Teleology,” a word invented in 1728 by Christian Wolff, has become a magic formula among those who are interested in Plato, Aristotle, and even the Stoics. Among our contemporaries, “teleology” in fact enables modern physical theories based on mechanical necessity to be opposed to ancient explanations that try to master chance by means of a good and benevolent intellect. The question in this paper will be to determine whether this explanation, which refers above all to Aristotle’s doctrine of causes and more precisely to the final cause, can be found in Plato’s Timaeus.

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Notes

  1. 1.

    For other passages, see Payne (2008), Mackenzie (1988), and Franklin (2005).

  2. 2.

    On this subject, see Woodfield (1976).

  3. 3.

    For ancient Greek, we have used the following system of transliteration. Greek letters are written in Roman letters according to this system: eta = e; omega = o; zeta = z; theta = th; xi = x; phi = ph; khi = kh; and psi = ps. Iota subscript is written after the letter (e.g., ei and ai if it is an alpha, because in this case a is a long vowel); rough breathings are written as h, and smooth breathings are not noted. All accents are noted.

  4. 4.

    Natali and Maso (1999, 2003, 2005). See now, Natali and Maso (2010).

  5. 5.

    Philonenko (1978); reprinted in his Études kantiennes.

  6. 6.

    On this notion, see Brisson (1999b).

  7. 7.

    Brisson (1997).

  8. 8.

    “Fiction” should not be understood in a derogatory sense. The social contract, which Rousseau made the foundation of democracy, is a fiction, but it was at the origin of the French Revolution, and allows the foundations of this political organization to be pointed out.

  9. 9.

    On this important notion in Plato, see Brisson (1996). In a society in which competition reigns, such as ancient Greece, for instance, phthónos is the feeling that urges an individual to maintain a potential competitor, by all available means, in a state of inferiority with regard to him.

  10. 10.

    See Chap. 1 of Brisson (1974).

  11. 11.

    Brisson (2011).

  12. 12.

    Frede (1980).

  13. 13.

    See Timaeus 33a6, as well as 30b4 and 34a8.

  14. 14.

    See Timaeus 30c1, 44c7, and 45b1.

  15. 15.

    An overall grammatical and semantic study confirms these conclusions. Whether we have to do with final circumstantial prepositions introduced by hína (31a8, 38b6, c4, 39d8, 41c3, 61d4, 88b7) or by hópos (30b5, 37b1, 40a3, 73a4, 77e3, 90a1) with the preposition héneka (39d7, 47c5, d1,74a7, 75d6, 76d1, d7) or with formulations such as kharín (33c1, 49b2, 72b7, c2, 75e2) or dià tèn aitían (33a6, 38d7, 40b4), we are in the domain of the intentions of the demiurge. This is supported by the fact that, as Lennox points out, these expressions are lacking in 49–69, which deals with necessity.

  16. 16.

    See Timaeus 53 a7-b7.

  17. 17.

    See Timaeus 68e4-5.

  18. 18.

    See Timaeus 79a6-8.

  19. 19.

    See Brisson (2003) + figures.

  20. 20.

    See Brisson (1999a).

  21. 21.

    Strange (1985), Cresswell (1971), and Wiggins (1986).

  22. 22.

    Betegh (2009).

  23. 23.

    Graham (1991).

  24. 24.

    Brumbaugh (1976).

  25. 25.

    Brisson (2013).

  26. 26.

    Proclus, Commentary on Plato’s Timaeus (29d6-e1) II 355.29 sq. Diehl.

  27. 27.

    As Cooper (1982).

  28. 28.

    As Lennox (1985).

  29. 29.

    Johansen (2004, p. 69). See also Johansen (2003).

  30. 30.

    Sedley (2007); see also Sedley (1989) and Sedley (2008).

  31. 31.

    Broadie (2012).

  32. 32.

    At Timaeus 40d5, 90e3, and 92c4, it designates the end of an exposition; at 55a8, the end of the construction of an octahedron; and at 81d4 and e4, the end of life, that is, death. The only “philosophical” usage occurs at 90d5, where the term evokes the goal after which mankind must strive: assimilation to the divinity. Moreover, the formulation dià télous has its usual meaning: “from one end to another” (38c2), “right to the end” (85e4).

  33. 33.

    Broadie (2012, Chap. 1).

  34. 34.

    Broadie (2012, p. 62).

  35. 35.

    Ferrari (2003).

  36. 36.

    Baltes (1996, p. 88).

  37. 37.

    Broadie (2012, Chap. 1).

  38. 38.

    Broadie (2012, p. 196), Sedley (2007, p. 105); Johansen (2004, p. 87).

  39. 39.

    Burnyeat (2005). See the response by Brisson (2012).

  40. 40.

    Cherniss (1994).

  41. 41.

    Cornford (1937).

  42. 42.

    Carone (1994–1995).

  43. 43.

    Menn (1995). See also Hackforth (1965) and Chen (1961).

  44. 44.

    I reacted against this by writing with Meyerstein & Brisson (1991).

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Authors and Affiliations

  1. Centre Jean Pépin (UMR 8230) CNRS-ENS, Paris, France

    Luc Brisson

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  1. Center for Natural and Human Sciences (CCNH), Universidade Federal do ABC, São Paulo, São Paulo, Brazil

    Luca Pitteloud

  2. Department of Philosophy, University of Sao Paulo, São Paulo, São Paulo, Brazil

    Evan Keeling

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Brisson, L. (2019). Can One Speak of Teleology In Plato?. In: Pitteloud, L., Keeling, E. (eds) Psychology and Ontology in Plato. Philosophical Studies Series, vol 139. Springer, Cham. https://doi.org/10.1007/978-3-030-04654-5_8

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