Philosophy in Dialogue : Plato's Many Devices

IN PLATO’S IMAGE

in their hands: when their two halves are pulled open, they are found

to contain images of gods. (215a– b)

As Alcibiades draws out the details of this simple image, we see both
similarity and difference. Like the satyr, Socrates has bulging eyes
and a pushed-up nose; but unlike Silenus, Socrates has beauty as well.
Like the satyr, Socrates is a fi gure who associates himself with erotic
objects—young, beautiful men; but unlike the satyr, as Alcibiades’ fail-
ure to lure him into bed indicates, Socrates’ erotic liaisons are not in-
dulged through sexual activity. Like Marsyas, Socrates has great power
to enchant his listeners, although not with a fl ute, but rather with his
words. We learn from this image that Socrates’ external appearance be-
lies what is inside, that he is complex. We learn that his grotesque face
contrasts with the beauty of his soul. We learn that the Many can be
deceived if they fail to open him up to see what is inside. And fi nally, we
learn that opening him up to examine his life and his soul might reveal
glimpses of the divine.
In a brief space, this simple image manages to convey a detailed
and complex picture of Socrates. It is therefore not at all like the image-
making Socrates describes fl ippantly in the Republic as walking around
holding up a mirror to everything (596d– e). A m i r r o r hel d up t o S o c r a t e s
would tell us less than this rich image. Recall that an image has both
likeness and unlikeness. A mirror simply refl ects exactly what is put be-
fore it, whereas an image, properly constructed, can induce us to see a
richness in the objects before us and to gain insight into the object and
its original that might not be plainly evident. Is this enough for us to
hold out hope, therefore, that images can lead to truth and philosophi-
cal insight? Yes. Alcibiades says as much, in fact, just before introducing
the image cited above:

The way I shall take, gentlemen, in my praise of Socrates, is by simili-

tudes [diΔ eijkovnwn]. Probably he will think I do this for derision; but

I choose my similitude for the sake of truth [tou` ajlhqou`~ e{neka], not

of ridicule. (215a)

The evidence here and elsewhere conspires to compel us to take seri-
ously Alcibiades’ view that images can serve truth.^27
We are reminded, too, of the likeness and unlikeness between
Meno and his slave which I examine elsewhere.^28 Socrates created the
image of the slave speaking before large crowds, lecturing on falsehoods
and misconceptions about geometry. Meno and the reader are meant to
see the exact manner in which Meno’s lectures on virtue are the same
and yet different from this image. They are similar insofar as each is an