At
the end of , at 66a,cites a hierarchy of the five goods, which basically
goes like this:
1. Measure
2. Beauty and
proportion
3. Reason
4. Sciences, arts, and right opinions
as qualities of the soul
5. Pure pleasures of the soul
It
is likely that the first order in this hierarchy relates to the second as an idea to its
realization. While the first order employs a term for measure, metron, the
second has symmetron, metered, or measured, that is, something which
embodies the concept of measure. It is to this second order that Plato attributes the beautiful.
Here, at 66a, the philosopher does not specify what is included in the beautiful. He has dwelt
on that earlier (51). There, he has focused on shape, color, sound, and odor.
Plato finds a reflection of eternal beauty in inanimate objects. At the same time, he
believes that it is only geometric shapes and objects that are beautiful in themselves.
Colors are the more beautiful the closer they are to geometric shapes, that
is, the purer and the simpler they are. Therefore, a pure and unmixed white is the most
perfectly clear colour. (53b)
According to Plato, audible sounds which are
smooth and clear, and deliver a single series of pure notes (51d) are the most beautiful in
themselves. Singleness and purity is what counts here too.
As for odors,
however, he considers pleasures associated with them less sublime. It is possible that Plato
relegates these to a lower level, because they evince no symmetry, or measure.
Thus, the beautiful in Philebus comprises shape, color, sound, and
odor in their simplest and purest nature. These are perfect expressions of the idea of beauty.
As for living beings (including humans), pictures, and beauties of nature, they are considered
beautiful but not in themselves (51Ñ). Rather, they are beautiful relatively, possessing
various degrees of perfection.
No comments:
Post a Comment