Plato’s Use of Mogis (Scarcely, with Toil) and the Accessibility of the Divine
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Ryan M. Brown
Abstract
At key moments in the Phaedrus and the Republic, Socrates qualifies our capacity to “see” the highest realities (the “place of being,” the “Good beyond being”) with the adverb “mogis” (mogis kathorosa, Phdr. 248a; mogis horisthai, Rep. 517b). Mogis can be used to indicate either the toilsome difficulty of some undertaking or the subject’s proximity to failing to accomplish the undertaking. Socrates uses mogis to qualify the nature of the human soul’s capacity to make the intellectual ascent and see the divine, but it is not prima facie clear whether the qualification is meant to express (1) the difficulty we have in undertaking the intellectual ascent (a comment on the effort required) or (2) the fact that the human soul’s capacity to make the intellectual ascent will, on account of its limitations, only “just barely” be achieved, if at all. After discussing the uses of mogis in classical literature and surveying Plato’s uses of mogis across the corpus, I interpret Plato’s use of mogis at Phaedrus 248a, arguing that mogis kathorosa should be translated as “only gets a good look at the things that are with much toil” rather than the more common “scarcely able to gaze upon the things that are.” I then turn to the parallel passage at Republic 517b and argue against a prominent account, put forward by John Sallis, among others, of Plato’s understanding of divine inaccessibility. Whereas Sallis et al. argue that Plato’s use of mogis indicates that which is to be seen at the acme of the ascent is only “barely glimpsed” on account of the fact that it “withdraws” from our view, I argue instead that Plato’s use of mogis indicates that though we can “get a good look” at the highest realities, that good look is qualified by their inexhaustible excess. The human capacity to see the highest realities is qualified because there is “always more to see,” not because that which is there to be seen “withdraws” from view, and still less because there is some intrinsic limitation to human intellectual vision that prevents us from apprehending the highest realities. Accordingly, the divine is accessible but never exhaustible.
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Artikel in diesem Heft
- Frontmatter
- Research Articles
- Aristotle’s Nicomachean Ethics on the Sameness of Friendship and Justice
- Chrysippus’ Theory of Cosmic Pneuma: Some Remarks in Light of Medical and Biological Doctrines on Respiration, Digestion and Pulse
- The Non-kinetic Origins of Aristotle’s Concept of Ἐνέργεια
- Plato’s Timaeus and the Limits of Natural Science
- Plato’s Use of Mogis (Scarcely, with Toil) and the Accessibility of the Divine
- Divine Agency and Politics in Plato’s Myth of Atlantis
- The Menaechmi
- Aristotle on the Beginning of Animal Life and Soul Activities
- Aristotle’s Logic of Biological Diversity
Artikel in diesem Heft
- Frontmatter
- Research Articles
- Aristotle’s Nicomachean Ethics on the Sameness of Friendship and Justice
- Chrysippus’ Theory of Cosmic Pneuma: Some Remarks in Light of Medical and Biological Doctrines on Respiration, Digestion and Pulse
- The Non-kinetic Origins of Aristotle’s Concept of Ἐνέργεια
- Plato’s Timaeus and the Limits of Natural Science
- Plato’s Use of Mogis (Scarcely, with Toil) and the Accessibility of the Divine
- Divine Agency and Politics in Plato’s Myth of Atlantis
- The Menaechmi
- Aristotle on the Beginning of Animal Life and Soul Activities
- Aristotle’s Logic of Biological Diversity
