Plato's Myths as Psychology

Introduction: Plato's Myths

Several good collections of Plato's myths are available in print (e.g., Partenie, 2004). What is generally missing in previous studies, however, is a sustained attention to the psychological dimension of the myths. In the wake of such writers as Carl Jung and Joseph Campbell, we may take as virtually certain that every myth has psychological meaning; and that, indeed, the very purpose of myth is to express psychological truths.

I have placed Plato's myths online here in order to encourage a paradigm shift, as it were, such that classicists might be more inclined to consider them psychologically, and that psychologists will begin to study them.

It is not my goal, at least at present, to offer detailed psychological interpretations. [1] One reason for this is that the greatest psychological truths which the myths contain probably cannot be stated in exact, analytic terms. Were that possible, Plato himself could have done it; instead, he chose to express certain things, some very subtle, symbolically and allegorically. Secondly, it is surely the case that the very process of searching for the meaning of the myths is integral to understanding them. Thus what I mainly wish to propose is a psychological hermeneutic — certain leading principles and an interpretative approach to Plato's myths — more than specific meanings.

In general I would venture to say this much. Clearly Plato's interests are deeply psychological. He wishes to help his readers attain a mental state, Wisdom, superior to their ordinarily level of psychological function. Man's ordinary condition of mind is, for Plato, a fallen state of intellectual and moral confusion. Plato seeks an ascent of our soul — anagogy.

Our psychological salvation, for Plato, has many dimensions, of course, but some principle ones involve: (1) learning the difference between opinion and knowledge; (2) the metaphysical reality of Goodness, and the necessity of our living virtuous lives in order to gain happiness; (3) the moderation of passions; and (4) the belief that human beings have, in addition to a mortal body, an immortal soul. The last is associated with the Platonic concept of man's dual citizenry: a being that exists simultaneously in the material/temporal world, and in the Eternal realm.

Much work remains to be done understanding the psychological meaning and purpose of Plato's myths. Since writing this extremely brief introduction I have presented several more essays on the subject, listed above. These supply something more closely approximating a theoretical overview and guide for psychological interpretation.

Notes.

1. An exception to this rule is the Phaedrus chariot myth, for which a fairly detailed commentary is supplied.  

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