In the third chapter of the
eighth book of St. Augustine’s City of God, he presents to us the picture of
Philosophy in light of his presentation of the Socratic Philosophy. Philosophy, based on this chapter, is a way to
examine the foundation of one’s knowledge of things. St. Augustine shows this in his critiques
concerning the foundation of Socratic philosophy and its aim on attaining the
“chief good” or summum bonum.
Socrates, in
this chapter, focused his thought of the “knowledge of
things” towards the correction and regulation of manners in one’s life. He
showed Philosophy as an instrument for evaluating one’s moral principles in
life. This aim by Socrates was unique
from his predecessors, who solely focused on the natural, physical world in
their reflection and speculation. However, this notion presented by Socrates
concerning Philosophy is criticized by St. Augustine. This criticism is in
terms of the reason why Socrates proposed for such way of treating
Philosophy. According to Gyula Klima, in
his book entitled Medieval Philosophy:
Essential Readings with Commentary, St. Augustine stated that it wasn’t certainly
known if Socrates’ purpose for such a treatment in Philosophy is due to the
fact that he is uncertain of some things, and so he wished to invest himself
into something which can provide him with certainty; or that he was aiming to
develop in men some kind of a “purified understanding” which lets them see the
causes of all created natures, that is said to be incorporeal and unchangeable1.
Although
Socrates’ origin of this new movement in Philosophy has uncertain reasons, it
cannot be denied that the common point of these identified reasons concerns the
examination of the foundation of one’s knowledge about things. These “knowledge about things” covers all the
categories of one’s attained knowledge, including the way one lives his
life. This is assumed to be what is
called the “chief good” or summum bonum,
which is said to be able to make a man’s life blessed. The chief good is something which should be
man’s greatest or highest purpose in life.
Concerning this notion, St. Augustine
gives another critique on Socrates’ philosophy.
His critique revolved around the idea that although Socrates directed
the effort of Philosophy in this “chief good”, but he never arrived at a
conviction regarding this “chief good”. This
then brings about the problem of how his disciples like Aristippus and
Antisthenes interpreted his thoughts. The former thought of the chief good as
pleasure while the latter, as virtue.
Socrates died leaving a vague concept on the “chief good.” But it has to be noted that Socrates had
shown efforts on understanding morals in the light of something divine. However, he was not able to fully articulate
this when he was alive.
St.
Augustine’s critiques showed that Philosophy, indeed, is a way to evaluate
one’s knowledge. This is seen in the way
he evaluated the aims and reasons of Socratic philosophy in directing its
efforts towards the “chief good”. St.
Augustine’s presented some strength and weakness of Socratic Philosophy. The strength concerned on the aim of Socratic
philosophy to correct and regulate manners through good morals. However, Socrates
was quite confused on such on the basis that such was uncertain as good morals
relate to eternal things and requires a purified mind. Socrates was unwilling to delve into
this. Thus, he shifted his thoughts
towards something manifest and certain.
This shift led to the weakness of his philosophy, as it was not able to
resolve what really is the “chief good.”
Thus, because of this, his disciples had varied interpretations of his
thoughts.
Source:
1. Gyula
Klima, “Augustine on Ancient Philosophy”, (USA: Blackwell Publishing), In Medieval Philosophy: Essential Readings
with Commentary, 32.
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