Rebecca LeMoine

This essay is part of a special issue celebrating 50 years of Political Theory. The ambition of the editors was to mark this half century not with a retrospective but with a confabulation of futures. Contributors were asked: What will political theory look and sound like in the next century and beyond? What claims might political theorists or their descendants be making in ten, twenty-five, fifty, a hundred years’ time? How might they vindicate those claims in their future contexts? How will the consistent concerns of political theorists evolve into the questions critical for people decades or centuries from now? What new problems will engage the political theorists (or their rough equivalents) of the future? What forms might those take? What follows is one of the many confabulations published in response to these queries.

From student protests over the teaching of canonical texts such as Plato's Republic to the use of images of classical Greek statues in white supremacist propaganda, the world of the ancient Greeks is deeply implicated in a heated contemporary debate about identity and diversity. In Plato's Caves, Rebecca LeMoine defends the bold thesis that Plato was a friend of cultural diversity, contrary to many contemporary perceptions. Through close readings of four Platonic dialogues--Republic, Menexenus, Laws, and Phaedrus--LeMoine shows that, across Plato's dialogues, foreigners play a role similar to that of Socrates: liberating citizens from intellectual bondage.

Though Plato’s Euthydemus is usually interpreted as an unambiguous attempt to discredit the sophists’ teaching methods, I argue that the dialogue defends the role sophists play in philosophic education. Read in its dramatic context, the dialogue reveals that sophists offer a low-stakes environment for the testing and development of an important political virtue: moderation. The sophist’s classroom facilitates the cultivation of moderation by simulating the agonistic conditions of the assembly or courtroom, where many encounter temptations to bully others verbally. By arousing one’s inner bully, the sophists expose the limits of one’s moderation. While not sufficient for developing moderation, such self-revelations constitute a necessary part of the process even for a philosopher like Socrates. Ironically, by bringing out the worst in their students, the sophists unknowingly supply a protreptic to philosophy.