An Explanation of the Esoteric and Ontological Principles of Unwritten Doctrines in Tübingen School and Their Role in Politics

Abstract: The theory that holds there are unwritten doctrines in Plato's philosophy, which is based on two ontological principles of the One and the Indefinite Dyad, was consolidated by Tübingen School. The unwritten doctrines were orally discussed at Plato's academy, and according to scholars of the Tübingen School, there is evidence in the works of Aristotle and the Platonists that proves this. Their documentation shows that the explanation of other subjects in Plato's philosophy, as well as his metaphysics, is rooted in these two principles. The One determines everything, and the Indefinite Dyad is the origin of indeterminacy and multiplicity. The One or Good is not only an ontological principle but the cause of all good. Thus, in Plato's works, One-Good, which is regulative in the cosmos and the model of justice, is the road map for polis (political community) and determines the multiplicity. Through latent justice in nature that follows these two principles, soul and polis can be mirrors held up to the universe and can approach unity and justice.

Keywords: Unwritten Doctrines, Plato, Tübingen School, The One, The Indefinite Dyad, Politics

Ambiguity in elucidating Plato's ontology has made scholars and commentators seek answers in other sources or other philosophers' works. Among such sources are the oral tradition and unwritten doctrines, which were not unknown in the past. Sages of the past did not record all their doctrines, and as inferred from Plato, he was similarly uncertain if recording was an appropriate method for conveying the doctrines. In his Seventh Letter, Plato concentrates in particular on conveying the doctrines and the problem of politics. Thus, in Plato's philosophy, the relationship between ontology and politics is of particular importance. Is politics a method of conveying doctrines, which helps maintain Plato's philosophical position? Or is politics manifested once Plato's ontological explanation is demonstrated? If unwritten doctrines are considered esoteric, it is essential to clarify the implication of exoteric and esoteric notion in Plato's traditional philosophy and thought.

According to the works of the scholars of the Tübingen School, unwritten doctrines were dialogues formed within the academy and addressed such subjects that cannot be traced in Plato's written works. Such esotericism differs from Leo Strauss's views on Plato and bears no relation with the philosopher's persecution and affliction. Hence, the difference between esoteric and exoteric concepts does not lie in a type of compulsion, and as Szlezák asserts, esotericism is the prerequisite of philosophy and is conveyed in a specific method. Thus, esotericism does not imply a type of rhetoric or politics for a specific purpose. A lack of background knowledge in acquiring the doctrines can be misleading, and that is why Plato deems recording insufficient. An example is Plato-Dionysius opposition in the Seventh Letter where Plato regards Dionysius as untalented for philosophy after testing the authenticity of his attachment to philosophy.

Reale believes that in Plato's view, it is not impossible to write about the oral doctrines; however, it is futile and leads to triteness. Plato's statement that none of his doctrines can be found in the past or in the future does not imply that such doctrines do not exist, rather the doctrine should be distinguished from its conveyance. Tübingen School's approach toward Plato's texts rejects the hermeneutic attitude because hermeneutic does not require extratextual elements and therefore, oral doctrines are excluded. Krämer maintains that in hermeneutics, form and content are the same, and under such circumstances, it is not possible to throw light on the ambiguities in Plato's philosophy through oral doctrines.

The oral doctrines do not merely include regulative principles; rather they are contemplations on entirely actual principles that mark borders between good and evil. Thus, political actions that are based on civil relations are explained according to ontological principles. As Gaiser explains, "the idea of the Good" is a pivotal notion in an oral doctrine, which is also termed the "One" by Plato's disciples from a mathematical point of view. Therefore, the conflicts in politics and ethics that indicate multiplicity can be resolved by explaining the principle of the One and considering the unity of multiples.

Tübingen School argues that today's form of Plato's oral doctrines is an innovative and complete reconstruction and can resolve many ambiguities of the dialogues. According to the scholars of the Tübingen School, although Platonists and Plato's disciples built on Plato's oral doctrines, his oral doctrines were systematically outlined with the emergence of the Tübingen School. Additionally, most of the outline is rooted in Aristotle's notions that are the discussion of the "principles". According to Aristotle, what Plato considers as two material and formal causes are in effect two principles of the oral doctrines: the "One" and "the Dyad of the great-and-small". These two principles, which are the foundation of Plato's ontology, are the cause of all things. The One is the origin of all stability and sameness and, since it is the cause of unity, it is limited and has no ambiguity. The principle of Dyad is the origin of multiplicity and since it is the cause of multiplicity and ambiguity, it is unlimited. By limiting the multiplicity, the One creates and determines the beings. Limitation and determination make things be known, and their comprehension through the One makes it easier to realize their other aspects. As a result, the One is the source of order, the standard for multiplicity, and the order of other minor things can be realized thanks to this principle.

If One-Good is the standard of order and determination, it can also be constructive in political affairs. Hence, in politics, although multiplicities are not eliminated as evils, they can be unified. As the standard of order, the One depicts the capacity of the political community for justice. Considering this principle in politics can assign their value to the ontological principle, which goes beyond minor affairs. This transcendence can realize unity; Otherwise, the minor affairs cannot be unifying in themselves and since they are indefinite, their good is also indeterminate. Assuming that what Plato delineated in his Seventh Letter was the very principles outlined by the Tübingen School, the politics presented in the Seventh Letter cannot be restricted to Plato's travels and political failure. Thus, it is essential to consider ontological principles and realize them with regard to Plato's philosophy. The importance of explaining these principles is reflected in the presentation of the trans-sensory truth by Plato, which not only describes politics but also encompasses other subjects.

REFERENCES

Gaiser K. Platons ungeschriebene Lehre Studien zur systematischen und geschichtlichen Begründung der Wissenschaften in der Platonischen Schule. Stuttgart: Klett-Cotta; 1998.

Krämer H. J., Catan J. R. (Trans.) Plato and the Foundations of Metaphysics: A Work on the Theory of the Principles and Unwritten Doctrines of Plato. State University of New York Press; 1990.

Nikulin D. (ed.) The Other Plato: The Tübingen Interpretation of Plato's Inner-Academic Teachings. Albany: State University of New York Press; 2012.

Reale G., Catan J. R. (Trans.), Davies R. (Trans.) Toward a New Interpretation of Plato. Catholic University of America Press; 1997.

Szlezák T. A., Zanker G. (Trans.) Reading Plato. London: Routledge; 1999.