Travis Mulroy
I received my Ph.D. in Philosophy from Tulane University in May 2016. Prior to that, I received a B.A. in Liberal Arts from St. John’s College (Annapolis) and an M.A. in Social Sciences from the University of Chicago. Both my undergraduate and graduate studies focused on the history of Western philosophy, with an emphasis on ancient Greek philosophy—Plato, in particular.
Phone: 504-252-2297
Address: 727 Gomez Rd. Apt. B, Santa Fe, NM 87505
Phone: 504-252-2297
Address: 727 Gomez Rd. Apt. B, Santa Fe, NM 87505
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*I have made an effort to engage with the most relevant secondary literature, in order to refute the prevailing interpretations of this passage. If there is any secondary literature presenting compelling counterarguments that I have overlooked, which I would need to refute to defend my interpretation, please let me know.
6/27/24: This is a slightly revised version of this essay. Most notably, I revised my explanation of how "the things that are" are the "the most authoritative things" (pages 10-12). This new explanation seems far stronger to me.
9/12/24: Revised again, to add an explanation of the implied contrast between "the things that are" and "the things that seem to be."
In order to answer these basic questions about the Hippias Major, I present a general account of the character of Hippias. Ultimately I argue that Hippias’ foolishness is a consequence of his desire for praise from the many, the importance of which is indicated by the opening words of the dialogue; this desire for praise stems from Hippias' excessive self-love. The most important consequence of Hippias’ desire for praise from the many is the way in which it defines for him what constitutes “wisdom.” For Hippias’ purposes, whatever seems wise to the many is as good as wisdom; conversely, wisdom that the many do not recognize as such amounts to ignorance.
In the end, I conclude that Hippias' foolishness not idiosyncratic but rather a reflection of the resistance to philosophy within the many at large. Ultimately, Hippias’ combination of excessive self-love and extraordinary intellect highlight the fundamental resistance to philosophic thought. Socrates desires to speak with Hippias to learn about this resistance, which is part and parcel with the desire to appear beautiful. Although the Hippias Major is about the beautiful, I contend that it is more specifically about the impulse to appear beautiful, to others and to oneself, as well as the importance of this impulse to political life and the impediment it poses to Socratic philosophy—which makes the foolish Hippias the perfect interlocutor.
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*I have made an effort to engage with the most relevant secondary literature, in order to refute the prevailing interpretations of this passage. If there is any secondary literature presenting compelling counterarguments that I have overlooked, which I would need to refute to defend my interpretation, please let me know.
6/27/24: This is a slightly revised version of this essay. Most notably, I revised my explanation of how "the things that are" are the "the most authoritative things" (pages 10-12). This new explanation seems far stronger to me.
9/12/24: Revised again, to add an explanation of the implied contrast between "the things that are" and "the things that seem to be."
In order to answer these basic questions about the Hippias Major, I present a general account of the character of Hippias. Ultimately I argue that Hippias’ foolishness is a consequence of his desire for praise from the many, the importance of which is indicated by the opening words of the dialogue; this desire for praise stems from Hippias' excessive self-love. The most important consequence of Hippias’ desire for praise from the many is the way in which it defines for him what constitutes “wisdom.” For Hippias’ purposes, whatever seems wise to the many is as good as wisdom; conversely, wisdom that the many do not recognize as such amounts to ignorance.
In the end, I conclude that Hippias' foolishness not idiosyncratic but rather a reflection of the resistance to philosophy within the many at large. Ultimately, Hippias’ combination of excessive self-love and extraordinary intellect highlight the fundamental resistance to philosophic thought. Socrates desires to speak with Hippias to learn about this resistance, which is part and parcel with the desire to appear beautiful. Although the Hippias Major is about the beautiful, I contend that it is more specifically about the impulse to appear beautiful, to others and to oneself, as well as the importance of this impulse to political life and the impediment it poses to Socratic philosophy—which makes the foolish Hippias the perfect interlocutor.