Introduction to the Philosophy and Writings of Plato by Thomas Taylor
page 84 of 122 (68%)
page 84 of 122 (68%)
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The instances I allude to are Shaftesbury, Akenside, Harris, Petwin, and
Sydenham. So splendid is the specimen of philosophic abilities displayed by these writers, like the fair dawning of same unclouded morning, that we have only deeply to regret that the sun of their genius sat before we were gladdened with its effulgence. Had it shone with its full strength, the writer of this Introduction would not have attempted either to translate the works, or elucidate the doctrines of Plato; but though it rose with vigor, it dispersed not the clouds in which its light was gradually involved, and the eye in vain anxiously waited for it's meridian beam. In short, the principles of the philosophy of Plato are of all others the most friendly to true piety, pure morality, solid learning, and sound government. For as it is scientific in all its parts, and in these parts comprehends all that can be known by man in theology and ethics, and all that is necessary for him to know in physics, it must consequently contain in itself the source of all that is great and good both to individuals and communities, must necessarily exalt while it benefits, and deify while it exalts. We have said that this philosophy at first shone forth through Plato with an occult and venerable splendor; and it is owing to the hidden manner in which it is delivered by him, that its depth was not fathomed till many ages after it's promulgation, and when fathomed, was treated by superficial readers with ridicule and contempt. Plato indeed, is not singular in delivering his philosophy occultly: for this was the custom of all the great ancients; a custom not originating from a wish to become tyrants in knowledge, and keep the multitude in ignorance, but from a profound conviction that the sublimest truths are profaned when clearly unfolded to the vulgar. This indeed must necessarily follow; since, as Socrates in Plato justly observes, "it is not lawful for the pure to be touched by the impure;" and the multitude are neither purified from the |
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