Preface To Plato
The Liberal Temper makes the argument for the division between Plato and early Greek philosophy without a fully realized account of Havelock's theory of Greek literacy, which he was still developing throughout this period. Rather than attempting once again to explain his distinction between 5th- and 4th-century BC thought in terms of a dissection of the earlier school, Havelock turned, in his 1963 Preface to Plato, to 4th-century BC philosophy itself. He was interested principally in Plato's much debated rejection of poetry in the Republic, in which his fictionalized Socrates argues that poetic mimesis—the representation of life in art—is bad for the soul. Havelock's claim was that the Republic can be used to understand the position of poetry in the "history of the Greek mind." The book is divided into two parts, the first an exploration of oral culture (and what Havelock thinks of as oral thought), and the second an argument for what Havelock calls "The Necessity of Platonism" (the title of Part 2): the intimate relationship between Platonic thought and the development of literacy. Instead of concentrating on the philosophical definitions of key terms, as he had in his book on Democritus, Havelock turned to the Greek language itself, arguing that the meaning of words changed after the full development of written literature to admit a self-reflective subject; even pronouns, he said, had different functions. The result was a universal shift in what the Greek mind could imagine:
We confront here a change in the Greek language and in the syntax of linguistic usage and in the overtones of certain key words which is part of a larger intellectual revolution, which affected the whole range of the Greek cultural experience . . . Our present business is to connect this discovery with that crisis in Greek culture which saw the replacement of an orally memorised tradition by a quite different system of instruction and education, and which therefore saw the Homeric state of mind give way to the Platonic.
For Havelock, Plato's rejection of poetry was merely the realization of a cultural shift in which he was a participant.
Two distinct phenomena are covered by the shift he observed in Greek culture at the end of the 5th century: the content of thought (in particular the concept of man or of the soul), and the organization of thought. In Homer, Havelock argues, the order of ideas is associative and temporal. The epic's "units of meaning ... are linked associatively to form an episode, but the parts of the episode are greater than the whole." For Plato, on the other hand, the purpose of thought is to arrive at the significance of the whole, to move from the specific to the general. Havelock points out that Plato's syntax, which he shares with other 4th-century writers, reflects that organization, making smaller ideas subordinate to bigger ideas. Thus, the Platonic theory of forms in itself, Havelock claims, derives from a shift in the organization of the Greek language, and ultimately comes down to a different function for and conception of the noun.
Preface to Plato had a profound impact almost immediately after publication, but an impact that was complex and inconsistent. The book's claims refer to the ideas of a number of different fields: the study (then fairly new) of oral literature as well as Greek philosophy and Greek philology; the book also acknowledges the influence of literary theory, particularly structuralism. The 1960s were a period in which those fields were growing further apart, and the reaction to Preface from each of them was starkly different. Among classicists the response ranged from indifference to derision, with the majority simply questioning the details of Havelock's history of literacy, pointing both to earlier instances of writing than Havelock thinks possible or to later instances of oral influence. Philosophy, particularly Platonic scholarship, was moving in a different direction at the time, and Havelock neither engages nor was cited by the principal movers in that field. However, the book was embraced by literary theorists, students of the transition to literacy, and others in fields as diverse as psychology and anthropology.
Ultimately, the book's utility as textual scholarship is limited by Havelock's methods. His account of orality is based almost entirely on Homer, but the history of the Homeric text is not known, which forces Havelock to make claims based on assumptions that cannot fully be tested. Later classicists argue that the poetic nature of Homer's language works against the very arguments Havelock makes about the intellectual nature of oral poetry. What he asserts as a definitive use of language can never be conclusively demonstrated not to be an accident of "metrical convenience." Homerists, like Platonists, found the book to be less than useful for the precise work of their own discipline; many classicists rejected outright Havelock's essential thesis that oral culture predominated through the 5th century. At the same time, though, Havelock's influence, particularly in literary theory, was growing enormously. He is the most cited writer in Walter J. Ong's influential Orality and Literacy other than Ong himself. His work has been cited in studies of orality and literacy in African culture and the implications of modern literacy theory for library science. Preface to Plato has remained continuously in print since its initial publication.
Read more about this topic: Eric A. Havelock