By Paul Friedländer, a cura di Andrea Le Moli
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Self-perpetuation, and the development of its being, as well as representing an epistemological advance in self-understanding. Taxis The initial location of the Alcibiades is defended on Plato’s own authority (Phaedrus 229E–230A): it is ‘laughable’ for someone to rush to know anything else while remaining ignorant of himself, so self-knowledge has to come first (10,19–20); one should pursue the philosophy of Socrates ‘Socratically’, and Socrates came to philosophy from the Delphic Oracle (11,1–3).
Olympiodorus’ interpretation: climbing the ladder As we have seen above, Olympiodorus follows the Iamblichean tradition in representing the Alcibiades as the ‘fore-gate’ to the temple of which the Parmenides is the aduton, the ‘holy of holies’. But for the Neoplatonic tradition, as I argued above, the specific function of this ‘fore-gate’ is to mediate from the natural (phusikos) level of excellence to the ‘rungs’ of philosophical excellence. Similarly, for Plotinus (Enn. 3; see above), we must turn from a natural (phusikos) and perceptual (aisthêtikos) way of life to a rational (logikos) way of life.
By inviting us to imitate the characters, the dialogue directly affects even the irrational, ‘habituated’ part of the soul. The emphasis falls on us as individual readers to follow the example of the Life of Plato and ‘ascend’ in the curriculum, beginning by locating ourselves correctly within the ‘cosmic’ hierarchy represented by the dialogue. 3. Olympiodorus on the individual (to atomon) I would also like to draw attention to Olympiodorus’ special effort to locate the ‘individual’ (to atomon) in this hierarchy.