By Xavier Márquez
Marquez exhibits how this deadlock is the main to figuring out the ambiguous reevaluation of the rule of thumb of legislation that's the so much extraordinary function of the political philosophy of the Statesman. The legislation seems the following as an insignificant approximation of the services of the unavoidably absent statesman, dim pictures and static snapshots of the transparent and dynamic services required to lead the send of nation around the storms of the political international. but such legislation, even if they don't seem to be created via real statesmen, can usually give you the urban with a restricted type of cognitive capital that permits it to maintain itself in the end, as long as electorate, and particularly leaders, preserve a “philosophical” perspective in the direction of them. it's only while rulers be aware of that they don't know larger than the legislation what's simply or reliable (and but need to know what's simply and stable) that the town will be preserved. The discussion is hence, in a feeling, the vindication of the philosopher-king within the absence of actual political knowledge.
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Additional resources for A stranger's knowledge : statesmanship, philosophy, & law in Plato's Statesman
And as we shall see in chapter 1, statesmanship is necessary for human beings not because they are rational beings (as philosophy may in general understand them), but because they are imperfectly “tame,” that is, imperfectly cooperative. Yet I say “mitigate” rather than “eliminate” conflict, for, as we shall see in detail in chapters 3 and 6, the Statesman’s political theory is premised on the impossibility of eliminating the ultimate sources of human conflict. Human beings are only imperfectly cooperative, partly because their reason is normally articulated into distinct arts that cannot each care for the whole of human existence and cannot each consider the whole of the human good, and partly because the politically relevant judgments of different individuals must always be biased in conflicting ways so long as their having specific arts of their own precludes their having the art of the statesman.
Together, both parts of the division articulate a specific conception of what it means to care for human beings. Contrary to some widespread views, I thus stress that there is a single, continuous division running throughout the dialogue that is never discarded, though it is modified slightly at key points. 40 In chapter 2, I continue the argument for the unity of the Statesman by showing that the early part of the dialogue, long considered more or less irrelevant to the final determination of the statesman’s knowledge due to its apparent methodological errors and bizarre conclusions, 41 substantially contributes to this endeavor.
At the very beginning of the conversation the elder Socrates explicitly indicates (257d1–258a6) that he would prefer that the Eleatic Stranger choose as his interlocutor the younger Socrates, because he (the elder Socrates) has already conversed with Theatetus and seen him in conversation with the Eleatic Stranger, whereas he has not yet seen Young Socrates in action, and it is necessary for him to see both in action in order to discover their “kinship” with him. Both young men are similar to the elder Socrates in some superficial respect—Theaetetus has similar looks and Young Socrates has the same name—but he wants to discover whether or not they have a philosophical nature.
A stranger's knowledge : statesmanship, philosophy, & law in Plato's Statesman by Xavier Márquez