By Xavier Márquez
Marquez indicates how this deadlock is the foremost to realizing the ambiguous reevaluation of the guideline of legislations that's the so much awesome characteristic of the political philosophy of the Statesman. The legislation appears to be like the following as an insignificant approximation of the services of the necessarily absent statesman, dim pictures and static snapshots of the transparent and dynamic services required to guide the send of nation around the storms of the political global. but such legislation, even if they don't seem to be created by way of real statesmen, can usually give you the urban with a constrained type of cognitive capital that allows it to maintain itself ultimately, as long as electorate, and particularly leaders, keep a “philosophical” perspective in the direction of them. it is just whilst rulers understand that they don't know greater than the legislation what's simply or solid (and but need to know what's simply and strong) that the town could be preserved. The discussion is hence, in a feeling, the vindication of the philosopher-king within the absence of real political knowledge.
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Extra resources for A stranger's knowledge : statesmanship, philosophy, & law in Plato's Statesman
By themselves, neither the law nor the people can provide an account of why these policies or institutions actually did help the city in the past, or why conditions will (or will not) remain the same in the future, but so long as these conditions do not change, the policies and institutions thus embodied in the law can actually help the city survive. The law, or rather, proper law (for not all law will be such a repository of the city’s experience) thus stands to the rule of the statesman in some ways as true opinion in Plato’s thought stands to genuine knowledge.
But other arts also contribute to the creation of the city, and hence the Stranger (in the second part of the division) must articulate the relationships between statesmanship and all these other arts. The first part of the division thus separates statesmanship from other arts insofar as they do not contribute to the care of human beings, whereas the second part of the division separates statesmanship from other arts insofar as they do contribute to that care. Together, both parts of the division articulate a specific conception of what it means to care for human beings.
These scholars do not necessarily agree, however, on the grounds for thinking that the Stranger puts aside the classification of the statesman’s knowledge as theoretical. 54 The key interpretive question for our purposes is the extent to which the Stranger’s revisions of the initial account of the statesman (258b–267e) imply that earlier divisions are superseded by later divisions, and thus the degree to which we can speak of a “single” account of the statesman, rather than of a number of such accounts, some of which turn out to be erroneous and are therefore discarded, or even the degree to which the various divisions are consistent with one another.