2/9/2008
Eric Voegelin, Plato and Aristotle, vol. 3 - Order and History
The Laws, Part II, chap. 6, pp. 240-268
Joanne Tetlow, J.D., Ph.D.
Download a PDF version of this document
The true constitution for Plato is not at the level of institutions, but at the level of spirit. Political institutions are important
inasmuch as they are the vessel for the spirit of the polis. Relying on institutions alone cannot remedy the problem of existential decay
and decline. With the Laws, Plato's movement of the cycles had ended. The new god of the Platonic cosmic soul is the creative
and persuasive Nous, the divine measure and spiritual substance of an ordered soul. The Lacedaemon polity of the Doric federation remains
because it did not fall prey to the great foolishness—turning away from wisdom and goodness. It had balance in its constitution: double kingship,
a Council of Elders, and a democratic ephorate. The Persian government failed because it was autocratic and hated by the people; whereas, the
Athenian polis failed because of its excessive liberty, e.g., theatrocracy where the masses seek pleasure without insight, and disregard the wisdom
of others. To have a stable order, a mixed government is the true political form. Balancing the autocratic and democratic aspects provide
the institutional order for the “spirit” that lives in the law.
While the mixed form is a contracted symbol of the "mean" between monarchy and democracy, it brings cohesion to the polis. It also facilitates
philia, the bond of friendship in the political community. Harmony rests on dealing with equality and inequality within the state. Two
classes of people—elite and masses—create two types of equality. Democracy can achieve equality mechanically by casting lots in elections; whereas,
aristocracy can achieve equality proportionally by rewarding virtue and punishing impiety. The balance of these forces is not in the difference of
class or interests, but in nobility and vice. Philia can bind the opposing forces in society by the postulate of spiritual
equality. That which is noble, just, and good is rewarded without consideration of class or interest. This promotes friendship among the
differing types of people warding off resentment and perceptions of elitism and injustice. Institutionally this is reflected in the balancing of a
popular assembly, elected council, and magistrates of law. The spirit lives in the laws, because the Guardians of the Law can instantiate Nous
in the Nomoi. These men are attuned to the divine measure for the laws, and hence, their justification for coercion and punishment for
violation of the law. Most effective, though, is persuasion, explaining why the Nous, or the divine mind, is the source of law and order
in the polis.
Another significant aspect of Nous is "play." It is in play that man realizes life is more than reason and logic. Play is not
necessarily reasonable; it is an overflow of divine transcendence. The fundamental symbol of God pulling the cords of his puppets represents "play"
that is serious and spiritual. Because man is more like a puppet than a god, the dogma required to be enforced and encouraged by the Nocturnal
Council is needed to maintain the laws. This theocratic council must use force at times to protect the laws. Still, these Guardians must
possess a higher form of the creed, knowing that virtue is one because its source is Nous. Education of the souls of the citizens is the
objective of the political dogmas which must be adhered to. This is not asking too much, because schole, or school, means leisure and
play. Happiness for the citizenry can only be accomplished when the soul is educated and formed to seek the good, true, and
beautiful. Anything else is foolishness and tragedy.
|
