Abstract

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Form and Argument in Late Plato ed. by Christopher Gill and Mary Margaret McCabeFrancisco J. GonzalezChristopher Gill and Mary Margaret McCabe, editors. Form and Argument in Late Plato. Oxford: Oxford University Press, 1996. Pp. xi + 345. Cloth, $65.00.This collection has the commendable aim of challenging the view that in Plato’s “late” works the dialogue form is a mere formality adding little to the argumentative content, a view still widespread among “analytic” scholars. The qualification is necessary because this view has already been seriously challenged by “nonanalytic” interpreters. It is therefore surprising that the editors chose contributors who almost all “share the analytic’ approach which is prominent in Anglo-American scholarship on Plato,” despite their admission that this approach has focused more on arguments than on the dialogue form (2, 299–300). Why seek to reinvent the wheel without the help of those who have already invented it? As a result, while the volume certainly makes an important contribution to our understanding of the form of this group of dialogues, it is much more successful in providing helpful and illuminating readings of their argumentative content: the detailed and rigorous analyses of McCabe, Malcolm Schofield (both on the Parmenides), and Gail Fine (on the Theaetetus) deserve special mention. The aim of the present review, which could not even begin to do justice to what the volume provides in the latter area, is therefore limited to documenting its mixed success in addressing some fundamental questions about form that have already occupied nonanalytic scholars (perhaps too exclusively):1) Does the main speaker speak for Plato?Given the great variety of main speakers in the “late” dialogues (Socrates, Parmenides, the Eleatic Stranger, Timaeus, the Athenian Stranger), each with a distinct personality and a distinct method, no attempt to understand the form of these dialogues should avoid this question. Gill raises it (293–95) and Schofield provides the most explicit response in denying that any interlocutor in a Platonic dialogue “can be assumed to be merely a spokesman for Plato’s own views” (51). More importantly, the essays by Dorothea Frede (on the Philebus) and Catherine Osborne (on the Timaeus), probably the most valuable in the volume, show what results can be achieved without this assumption. On the other hand, Michael Frede (on the Sophist) and Christopher Rowe (on the Politicus; see 158 and cf. 172 n.48) simply assume without argument that the Eleatic Stranger = Plato. All other contributors make the “spokesman” assumption, either implicitly or explicitly (see Christopher Bobonich’s reading of the Laws, 254–55).2) What is the significance of the dramatic context, especially dramatic chronology and characterization?As often noted, the Parmenides is set in Socrates’ youth and is in this sense the earliest [End Page 311] dialogue, while the series Theaetetus-Sophist-Politicus is set immediately before Socrates’ trial and condemnation. McCabe and Schofield are silent about the first fact. M. Frede briefly discusses the second (146–47), but adds little to what has already been said by others. As for the characterization of specific interlocutors, this volume overall has surprisingly little to offer. The essays of D. Frede and Osborne, however, are exemplary in this area.3) Why did Plato choose to write these works as dialogues rather than as treatises?Bobonich, D. Frede, and Osborne succeed in demonstrating the significance and even necessity of the dialogue form, an extraordinary achievement given the dialogues they discuss. Osborne in particular brilliantly shows how the dialogue form undercuts the common tendency to read the Timaeus as a treatise on natural science. Other contributors are less successful in answering this question central to the volume’s task. Schofield takes himself to be reading the Parmenides as a dialogue (51) because he, unlike Vlastos, interprets the Third Man Argument (second version) in the wider context of other arguments in the dialogue, including those of the second half. But “reading arguments in context” is demanded by any philosophical text and has nothing per se to do with the dialogue form. Fine reads the first part of the Theaetetus as the dialectical elaboration and refutation of an opponent’s view (109), but this could just as well be...