Seinen Aufenthalt und seine Gesch\u00e4fte in Athen unterbrach Platon durch ein dreimaliges Reisen nach Sizilien, \u2013 zu Dionysios dem J\u00fcngeren, dem Herrscher von Syrakus und Sizilien. Das bedeutendste oder einzige \u00e4u\u00dfere Verh\u00e4ltnis, in welches Platon trat, war seine Verbindung mit Dionysios. Teils die Freundschaft zu Dion, teils besonders h\u00f6here Hoffnungen \u2013 durch Dionysios eine wahrhafte Staatsverfassung in die Wirklichkeit gesetzt zu sehen \u2013 zogen ihn in dies Verh\u00e4ltnis, das aber nichts Dauerndes erzeugt hat. Dies sieht jetzt \u2013 oberfl\u00e4chlich \u2013 recht plausibel aus und ist in hundert politischen Romanen zugrunde gelegt: Ein junger F\u00fcrst, und hinter ihm, neben ihm steht ein weiser Mann, ein Philosoph, der ihn unterrichtet, inspiriert; dies ist eine Vorstellung, die in sich hohl ist. Der n\u00e4chste Anverwandte des Dionysios, Dion, und andere angesehene Syrakusaner, Freunde des Dionysios, trugen sich mit der Hoffnung, da\u00df Dionysios, den sein Vater sehr ungebildet hatte aufwachsen lassen und in den sie den Begriff und Achtung f\u00fcr Philosophie gelegt und ihn sehr begierig gemacht hatten, Platon kennenzulernen, \u2013 da\u00df Dionysios durch die Bekanntschaft mit Platon sehr viel gewinnen w\u00fcrde, da\u00df seine noch ungebildete Natur, die nicht b\u00f6s schien, durch die Idee des Platon von einer wahrhaften Staatsverfassung so bestimmt werden w\u00fcrde, da\u00df diese durch ihn in Sizilien zur Realisierung k\u00e4me. Platon lie\u00df sich hierdurch zu dem schiefen Schritt verleiten, nach Sizilien zu reisen. Dionysios fand viel Gefallen an Platon und fa\u00dfte eine solche Achtung zu ihm, da\u00df er w\u00fcnschte, auch von ihm geachtet zu werden. Allein dies hielt nicht lange aus. Dionysios war eine von den mittelm\u00e4\u00dfigen Naturen, die in ihrer Halbheit zwar nach Ruhm und Auszeichnung streben, die aber keiner Tiefe und keines Ernstes f\u00e4hig sind, die den Schein davon haben, die keinen festen Charakter haben, \u2013 Charakter der Halbheit, Wollen und Nichtk\u00f6nnen, wie heutigentags Ironie auf dem Theater, einer meint t\u00fcchtig, vortrefflich zu sein, und ist doch nur ein Lump. Und damit kann auch nur ein solches Verh\u00e4ltnis vorgestellt werden. Nur die Halbheit l\u00e4\u00dft sich leiten, aber eben diese Halbheit ist es, die selbst den Plan zerst\u00f6re, unm\u00f6glich macht, \u2013 die Veranlassung zu solchen Pl\u00e4nen gibt und sie zugleich unausf\u00fchrbar macht. Es war durch Platon und Dionysios’ \u00fcbrige Umgebung eine Achtung f\u00fcr die Wissenschaft und Bildung angefacht worden. Seine Teilnahme an der Philosophie war ebenso oberfl\u00e4chlich als seine vielfachen Versuche in der Dichtkunst. Er woll te alles sein, Dichter, Philosoph, Staatsmann, und konnte es nicht aushalten, von anderen geleitet zu sein. Er wurde gebildet, ins Tiefere konnte er nicht gebracht werden. Der Unwille brach \u00e4u\u00dferlich aus in Zerfallen der Pers\u00f6nlichkeiten gegeneinander. Dionysios zerfiel in Mi\u00dfhelligkeiten mit seinem Verwandten Dion, und Platon wurde eben darein verwickelt, weil er die Freundschaft mit Dion nicht aufgeben wollte und Dionysios nicht sowohl einer Freundschaft, die sich auf Achtung und einen gemeinsamen ernsten Zweck gr\u00fcndet, f\u00e4hig war, als er teils nur pers\u00f6nliche Zuneigung zu Platon gefa\u00dft hatte, teils auch nur die Eitelkeit ihn an ihn fesselte. Dionysios konnte es jedoch nicht erlangen, da\u00df er sich ihm fest verbinde; er wollte ihn allein besitzen, und dies war eine Zumutung, die bei Platon keinen Eingang fand. Platon reiste ab. Sie trennten sich und f\u00fchlten doch beide das Bed\u00fcrfnis, sich zu vereinigen. Dionysios rief ihn zur\u00fcck, um Vers\u00f6hnung herbeizuf\u00fchren. Dionysios konnte es nicht ertragen, [17] sich Platon nicht haben fest verbinden zu k\u00f6nnen; vorz\u00fcglich fand es Dionysios unertr\u00e4glich, da\u00df Platon nicht den Dion aufgeben wollte. Platon gab sowohl dem Andringen seiner Familie, des Dion, als vorz\u00fcglich des Archytas und anderer Pythagoreer aus Tarent nach, an die sich Dionysios gewendet hatte und die sich auch f\u00fcr die Vers\u00f6hnung des Dionysios mit Dion und Platon interessierten; ja, sie verb\u00fcrgten sich sogar f\u00fcr seine Sicherheit und Freiheit, wieder abzureisen. Dionysios konnte die Abwesenheit des Platon ebensowenig als seine Anwesenheit vertragen; er f\u00fchlte sich durch die letztere geniert. Es begr\u00fcndete sich kein tieferes Verh\u00e4ltnis, das Verh\u00e4ltnis war abwechselnd; sie n\u00e4herten sich wieder und trennten sich von neuem. Also auch der dritte Aufenthalt in Sizilien endigte mit Kaltsinnigkeit; das Verh\u00e4ltnis stellte sich nicht her. Einmal stieg die Spannung wegen der Verh\u00e4ltnisse mit Dion so hoch, da\u00df, als Platon aus Unzufriedenheit \u00fcber das Verfahren des Dionysios mit Dion wieder wegreisen wollte, Dionysios ihm die Gelegenheit dazu benahm und [ihn] zuletzt mit Gewalt abhalten wollte, Sizilien zu verlassen, bis endlich die Pythagoreer von Tarent eintraten, den Platon von Dionysios zur\u00fcckforderten, seine Abreise durchsetzten und ihn nach Griechenland brachten, wobei auch noch der Umstand mitwirkte, da\u00df Dionysios die \u00fcble Nachrede scheute, mit Platon nicht auf einem guten Fu\u00dfe zu stehen.<\/span><\/p>\n

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Prael<\/span>\u0113<\/span>cti<\/span>\u014d<\/span>n<\/span>\u0113<\/span>s in <\/span>\u0100<\/span>tri<\/span>\u014d<\/span> Philosophic<\/span>\u014d \u00a76
\n<\/span><\/span><\/h1>\n

Plat\u00f3n interrumpi\u00f3 su estancia y sus actividades en Atenas por tres viajes que hizo a Sicilia, a la corte de Dionisio el Joven, tirano de Siracusa. Esta relaci\u00f3n con Dionisio fue la m\u00e1s importante o, mejor dicho, la \u00fanica relaci\u00f3n entablada por Plat\u00f3n con el mundo exterior, sin que llegara a nacer de ella nada permanente. La idea de un joven pr\u00edncipe al lado del cual se halla un hombre sabio que lo encamina e inspira mediante sus ense\u00f1anzas parece, vista superficialmente, una idea muy plausible y ha servido de base a cientos de novelas pol\u00edticas; pero es, en realidad, una idea vac\u00eda de sentido. El m\u00e1s pr\u00f3ximo pariente de Dionisio, Di\u00f3n, y otros prestigiosos siracusanos, amigos de Dionisio, abrigaban la esperanza de que aquel tirano, a quien su padre hab\u00eda dado una educaci\u00f3n muy deficiente y a quienes ellos hab\u00edan procurado inculcar el concepto de la filosof\u00eda y el respeto por ella, haci\u00e9ndole arder en deseos de conocer a Plat\u00f3n, saldr\u00eda ganando mucho mediante el trato con este fil\u00f3sofo y que su naturaleza no cultivada, pero, al parecer, propensa al bien, se dejar\u00eda influir por la idea plat\u00f3nica de una verdadera constituci\u00f3n del Estado, de tal modo que \u00e9sta encontrase en Sicilia terreno propicio para su realizaci\u00f3n. Plat\u00f3n se dej\u00f3 convencer y dio el paso falso del viaje a Sicilia, en parte llevado de la amistad de Di\u00f3n y, en parte, y sobre todo, porque \u00e9l mismo sent\u00eda la necesidad, muy profunda, de que Dionisio le ayudase a poner en pr\u00e1ctica una constituci\u00f3n del Estado basada en fundamentos filos\u00f3ficos.1<\/a><\/sup>Di\u00f3genes Laercio, III, 21-23.<\/span><\/span><\/p>\n

Dionisio encontr\u00f3, sin duda, cierta complacencia en el trato de Plat\u00f3n y concibi\u00f3 cierto respeto por \u00e9l, a la par que el deseo de ser respetado tambi\u00e9n por el fil\u00f3sofo. Pero esta relaci\u00f3n no se sostuvo ni pod\u00eda sostenerse durante mucho tiempo. El tirano de Siracusa era uno de esos hombres mediocres que aunque, en su median\u00eda, aspiren a la gloria y a los honores, no llegan a ser nunca profundos ni son capaces de nada serio, sino que aparentan, simplemente, serlo y carecen de toda firmeza de car\u00e1cter; un querer y no poder, como esos personajes que la iron\u00eda moderna lleva a la escena, que creen ser virtuosos y excelentes y que no son, a la verdad, m\u00e1s que bribones. Una relaci\u00f3n como la que Plat\u00f3n se propon\u00eda era irrealizable, pues s\u00f3lo las median\u00edas se dejan guiar por otros, pero, al mismo tiempo que dan pie para la realizaci\u00f3n de tales planes, los llevan siempre al fracaso. Plat\u00f3n y el resto del entorno de la corte hab\u00edan animado a Dionisio a valorar a la ciencia y a la educaci\u00f3n. Con todo, su inter\u00e9s por la filosof\u00eda fue tan superficial como lo fueron sus muchas incursiones en la poes\u00eda. Dionisio quer\u00eda ser de todo, desde poeta, fil\u00f3sofo, estadista; para agravar la situaci\u00f3n no soportaba ser guiado por otros. Fue una persona educada, pero no pudo llevar sus estudios a ning\u00fan nivel aceptable de profundidad. El descontento acab\u00f3 manifest\u00e1ndose externamente en una serie de rencillas entre los personajes de la corte. Dionisio disgust\u00f3se con su pariente Di\u00f3n y Plat\u00f3n se vio envuelto, sin quererlo, en estas dificultades y en estos conflictos, pues no estaba dispuesto a renunciar a la amistad que le un\u00eda a Di\u00f3n; Dionisio, por su parte, no se sent\u00eda unido a Plat\u00f3n por una verdadera amistad, sino por una relaci\u00f3n basada, en parte, en el respeto y en una aspiraci\u00f3n com\u00fan y, en parte, en la vanidad personal. Si bien sent\u00eda cierto afecto por \u00e9l, no pod\u00eda conseguir que el fil\u00f3sofo sacrificase a esta relaci\u00f3n todo lo dem\u00e1s: la pretensi\u00f3n de poseerlo por entero y para s\u00ed solo no pod\u00eda encontrar acogida por parte de \u00e9ste.2<\/a><\/sup>Plat\u00f3n, Cartas, VII<\/a>, pp. 327-330 (pp. 433-439); III, pp. 316 s., pp. 410).<\/span> Plat\u00f3n abandon\u00f3, pues, la corte de Siracusa; sin embargo, despu\u00e9s de la separaci\u00f3n ambos sintieron la necesidad de volver a verse. Dionisio llam\u00f3 de nuevo a su corte al fil\u00f3sofo, pues no pod\u00eda hacerse a la idea de no haber sabido ganarlo por entero para s\u00ed; encontraba insoportable, sobre todo, el hecho de que Plat\u00f3n no quisiera abandonar la amistad de Di\u00f3n. Plat\u00f3n cedi\u00f3 a las instancias tanto de su propia familia y de Di\u00f3n, como, principalmente, a las de Arquitas y otros pitag\u00f3ricos de Tarento, a quienes hab\u00eda recurrido Dionisio y que se interesaban por lograr una reconciliaci\u00f3n entre el tirano, Di\u00f3n y Plat\u00f3n; salieron, incluso, garantes de su seguridad y libertad, decidiendo, as\u00ed, al fil\u00f3sofo a ponerse de nuevo en viaje. Dionisio no pod\u00eda soportar ni la presencia ni la ausencia de Plat\u00f3n, y no cabe duda de que la primera le produc\u00eda embarazo. Aun siendo innegable que las gentes que le rodeaban en la corte hab\u00edan infundido en \u00e9l cierto respeto por la ciencia y le hab\u00edan cultivado algo, estas influencias no hab\u00edan llegado a calar hondo. Su inter\u00e9s por la filosof\u00eda era, en realidad, algo tan superficial como sus repetidos intentos en el campo po\u00e9tico; este hombre quer\u00eda serlo todo, poeta, fil\u00f3sofo y estadista y no pod\u00eda tolerar que otros le guiasen. Esto no pod\u00eda servir de base para el establecimiento de relaciones profundas, sino solamente de contactos, que tan pronto se anudaban como se interrump\u00edan. La tercera estancia de Plat\u00f3n en Sicilia acab\u00f3, pues, como ten\u00eda que acabar: de un modo bastante fr\u00edo, y las relaciones ya no volvieron a restablecerse. Esta vez, la tensi\u00f3n nacida por las relaciones entre Di\u00f3n y el fil\u00f3sofo se hizo tan fuerte, que cuando Plat\u00f3n, para mostrar su descontento con la conducta del tirano, se dispuso a partir de la corte acompa\u00f1ado de Di\u00f3n, Dionisio le impidi\u00f3 hacerlo e intent\u00f3, incluso, retenerlo por la violencia, hasta que, por fin, intervinieron los pitag\u00f3ricos de Tarento,3<\/a><\/sup>Di\u00f3genes Laercio (III, 21 ss.) no sit\u00faa este hecho, como lo hace el autor de las ep\u00edstolas plat\u00f3nicas, en la \u00e9poca del segundo viaje a la corte de Dionisio el Joven, o sea en el per\u00edodo de la tercera estancia del fil\u00f3sofo en Sicilia, sino en el del segundo viaje de Plat\u00f3n a aquella isla, que corresponde a su primera estancia en la corte de Dionisio el joven [M.].<\/span> lograron que Dionisio dejase a Plat\u00f3n en libertad, rescataron a su persona y consiguieron que llegase a Grecia, a lo que contribuy\u00f3 tambi\u00e9n, evidentemente, la circunstancia de que Dionisio ten\u00eda miedo a que se difundiese la noticia de su ruptura con Plat\u00f3n.4<\/a><\/sup>Plat\u00f3n, Cartas<\/i>, VII, pp. 337-342 (pp. 453-461), pp. 344-350 (pp. 466-477); III, pp. 317 s. (pp. 411-415).<\/span><\/span><\/p>\n

Perge ad sequ<\/span>\u0113<\/span>ns caput<\/span><\/a><\/p>\n

Redde ad prius caput<\/span><\/a><\/p>\n

Perge ad initium paginae huius<\/span><\/a><\/p>\n

Perge ad indicem<\/span><\/a><\/p>\n

Lectures at the Atrium Philosophicum \u00a76
\n<\/span><\/h1>\n

Plato\u2019s stay in Athens and his activities there were interrupted by three trips to Sicily, to see Dionysius the Younger, the tyrant of Syracuse. This was a significant point in Plato\u2019s life and work, His friendship with Dion was partly responsible for these journeys, although the main impetus was his hope of seeing a genuine constitution set up in actuality by Dionysius <\/span>X11X<\/a> O<\/span>n the surface this goal looks at first to be quite feasible. It is the basis for a hundred political novels<\/span>\u2014<\/span>a young prince with a wise man standing behind or beside him, a philosopher who instructs and inspires him <\/span>X12X<\/a>. B<\/span>ut the vision is quite empty. The friends of Dionysius hoped that he would benefit greatly from his acquaintance with Plato, and that his nature<\/span>\u2014<\/span>as yet uncultured chough not seemingly evil<\/span>\u2014<\/span>would be so altered by Plato\u2019s influence that, through him, the idea of a genuine constitution could become a reality in Sicily. Dionysius the Elder had allowed the young Dionysius to grow up quite uncultured; but his friends <\/span>[<\/span>an<\/span>d]<\/span> Dion had awakened in him <\/span>a <\/span>respect for philosophy, and the desire to pursue it. That is why Plato was induced to take the basically misguided step of journeying to Sicily. <\/span>[<\/span>The younger<\/span>]<\/span> Dionysius was pleased with Plato, esteemed him, and wished to be held in esteem by him. But he was one of those mediocre natures incapable of any true depth and seriousness<\/span>\u2014<\/span>who have the semblance of it but not, in the proper sense, the character for it. His was a half-hearted character, and so we<\/span> can picture the only kind of relationship <\/span>[<\/span>someone of this type<\/span>]<\/span> can have who is beloved of someone like Plato and inspired by him <\/span>X13X<\/a>. H<\/span>alf-heartedness needs guidance. But half-heartedness is itself destructive of the plan that it calls forth, making it impossible; it gives rise to plans of this kind and at the same time makes them impracticable.<\/span><\/span><\/p>\n

T<\/span>he rupture between Plato and Dionysius took place on personal grounds. Dionysius fell out with his relative Dion, and Plato became involved in the quarrel, because he would not give up his friendship with Dion. Dionysius was incapable of a friendship based on esteem and sympathy in pursuits; it was partly his personal inclination to Plato, and partly mere vanity, which had made him seek the philosopher\u2019<\/span>s<\/span> friendship. Dionysius could not, however, induce Plato to come under any obligation to him; he desired that Plato should give himself up to him entirely, but this was a demand that Plato refused to entertain. Plato accordingly took his departure. After the separation, however, both felt the desire to be again together. Dionysius recalled Plato, in order to effect a reconciliation with him; he could not endure that he should have failed in the attempt to attach Plato permanently to himself, and he found it specially intolerable that Plato would not give up Dion. Plato yielded to the urgent representations, not only of his family and Dion, but also of Archytas and other Pythagoreans of Tarentum, to whom Dionysius had applied, and who were taking an interest in the reconciliation of Dionysius with Dion and Plato; indeed, they went so far as to guarantee safety and liberty of departure to Plato. But Dionysius found that he could endure Plato\u2019s presence no better than his absence; he felt himself thereby constrained. And though, by the influence of Plato and his other companions, a respect for science had been awakened in Dionysius, and he had thus become more cultured, he never penetrated beyond the surface. His interest in Philosophy was just as superficial as his repeated attempts in poetry; and while he wished to be everything\u2014poet, philosopher, and statesman\u2014he would not submit to be under the guidance of others <\/span>X14X<\/span><\/a>. He was educated, but he could not be brought to any deeper level. The displeasure broke out outwardly in the discord between their personalities <\/span>X15X<\/span><\/a>. Dionysius fell into disagreements with his relative Dion, and Plato was involved in this precisely because he did not want to give up his friendship with Dion, and Dionysius was not capable of a friendship based on respect and a common serious goal, as he had partly only developed personal affection for Plato, and partly only vanity bound him to him. Dionysius could not, however, get him to bind himself firmly to him; he wanted to possess him alone, and this was an imposition that Plato did not accept. Plato departed. They separated, but both felt the need to unite. Dionysius called him back to bring about reconciliation. Dionysius could not bear not being able to bind himself firmly to Plato; Dionysius found it particularly unbearable that Plato did not want to give up Dion. Plato gave in to the pressure of his family, Dion, and especially Archytas and other Pythagoreans from Tarentum, to whom Dionysius had turned and who were also interested in Dionysius’s reconciliation with Dion and Plato; indeed, they even guaranteed his safety and freedom to leave again. Dionysius could not tolerate Plato’s absence any more than his presence; he felt embarrassed by the latter. No deeper relationship was established, the relationship was alternating; they approached again and separated again. Thus the third stay in Sicily also ended in coldness; the relationship was not restored. At one point the tension over the relationship with Dion rose to such a high level that when Plato, dissatisfied with Dionysius’s treatment of Dion, wanted to leave again, Dionysius deprived him of the opportunity to do so and finally tried to prevent him from leaving Sicily by force, until finally the Pythagoreans of Tarentum intervened, demanded Plato back from Dionysius, enforced his departure and brought him to Greece, a situation which also contributed to the fact that Dionysius was afraid of the bad reputation of not being on good terms with Plato.<\/span><\/span><\/p>\n

Some clarifications<\/strong><\/span><\/h2>\n

X11X<\/span><\/span><\/h3>\n

According to the Seventh Epist<\/span>l<\/span>e, Plato\u2019s first trip to Sicily (389-388 <\/span>BC<\/span>) occurred in the reign of Dionysius the Elder (who died in 367 <\/span>BC<\/span>). The second trip (366-365 <\/span>BC<\/span>) came at the request of Dion, who sought to gain Plato\u2019s influence on Dionysius the Younger; for this account and Plato\u2019s reasons for accepting the invitation, as well as the circumstances of a third trip (361-360 <\/span>BC<\/span>), see 327c-8c and 338b-9e (Bury, pp. 486-91, <\/span>520-<\/span>7).<\/span><\/span><\/p>\n

X12X<\/span><\/span><\/h3>\n

See <\/span>Les Aventures de T<\/i><\/span>\u00e9l\u00e9<\/i><\/span>maque<\/i><\/span>, a novel by Fra<\/span>n\u00e7<\/span>ois de F\u00e9nelon widely read and i<\/span>m<\/span>itared in the eighteenth century, which links this Homeric figure (the son of Odysseus) with the tradition of the Platonic philosopher-king; see <\/span>Telemachus, Son of Ulysses<\/i><\/span>, ed. and trans. By Patrick Riley <\/span>(<\/span>Cambridge, 1994<\/span>)<\/span>. Hegel refers to F\u00e9nelon in discussing this theme in his <\/span>Philosophy of World History<\/i><\/span> (<\/span>GW<\/i><\/span> xviii. 180; W. ix. 56; Sibree, pp. 44-5<\/span>)<\/span>.<\/span><\/span><\/p>\n

X13X<\/span><\/span><\/h3>\n

Neither Diogenes Laertius nor the Seventh Epistle states that Dionysius the Elder had left his son to grow up uncultured, although the Epistle does say that he had not been provided with education or suitable social intercourse <\/span>(332c-d; <\/span>Bury, pp. 502-3). This may refer to the statement (327b-e; Bury, pp. 486-9) that his desire for philosophy was awakened only after his father\u2019s death. On Dionysius\u2019 mediocre and \u2018half-hearted\u2019 character, see 338d-e, 340d-<\/span>1<\/span>a (Bury, pp. 522-3, 528-9). On Dionysius\u2019 wish to gain Plato\u2019<\/span>s <\/span>esteem, see n. 15 just below.<\/span><\/span><\/p>\n

X14X<\/span><\/span><\/h3>\n

Hegel\u2019s ancient sources do not confirm these statements about Dionysius\u2019 attempts at poetry or dislike of being guided. The Seventh Epistle (341<\/span>b<\/span>; Bury, pp. 530-1) says he wrote a philosophical treatise presenting Plato\u2019s views as if they were his own invention.<\/span><\/span><\/p>\n

X15X<\/span><\/span><\/h3>\n

The Seventh Epistle tells of Dionysius\u2019 quarrel with Dion (329b-c) and his effort to win Plato\u2019s friendship (330a-c); see Bury, pp. 492-7. The latter of these passages presents Plato as wanting to achieve his own purpose of making Dionysius into a philosopher, rather than a<\/span>s<\/span> having a particular need for his friendship. On the first occasion of Plato\u2019s departure Dionysius sought to prevent it mainly by force, on the second occasion first by trickery and then by force (Seventh Epistle 329d-e, 346a, 3<\/span>50<\/span>a-b; Bury, pp. 492-5, 544-7, 558-9), Diogenes Laertius (<\/span>Lives<\/i><\/span> 3.21~3; Hicks, i. 294-7) tells of Archytas securing Plato\u2019<\/span>s <\/span>release a<\/span>t<\/span> the conclusion of his second trip, and of the third trip being motivated by Plato\u2019s wish to reconcile Dion and Dionysius\u2014an erroneous account of the reasons for the trip. The Seventh Epistle i<\/span>s<\/span> the source for this report about Dionysius\u2019 ambivalence toward Plato (338d-e; Bury, pp. <\/span>522-3)<\/span>.<\/span><\/span><\/p>\n

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