Plato and Tolstoy have made themselves immortal because of the books they have left for posterity. Plato had been living some 2300 years ago, but still we can get touched by the lively portrait he has left us in his works of his much adored teacher Socrates. His most famous book Symposium is not so much admired because of its philosophical theories about 'love' but because of its vivid, poetic and juicy representation of how Socrates manifested himself in the cultural circles of Athens at that time. And it is typical for Plato's writing how the subject 'love' is not presented in a dry academic context but on the contrary takes of during a party amongst friends. Tolstoy's reputation had been settled by the many novels he had written in 19th Century Russia that have spread his fame all over the world. Titles like 'War and Peace', 'Anna Karenina' and the 'Kreutzer Sonata' are still being read by a considerable number of people, or have been used as subject for movie productions. Though Tolstoy is predominantly known for these novels it is perhaps a less known fact that he also has written a book about aesthetics named 'What is art?'
          It is not for the first time that remarkable points of resemblance have been noticed with regard to the manner Plato and Tolstoy judged art on its moral merit by examining the psychological constitution of us humans. Both perceive how art has the potential to influence our emotional state of being in the most direct and compulsive manner without any need for the conscious consent of its audience. This psychological insight caused both of them to be very critical about the content of art and the possible merits and flaws of its effects on our emotional state of being. Their critical moral standards with regard to art have been met with a considerable amount of suspicion by artists and  in the past and present. And the academic aesthetic establishment tended (or tends) not to take their (professional) convictions too seriously because of the high standards they see fit for art. These standards were not caused by any disrespect with regard to the freedom of speech, but rather because they knew how strong and poisonous art in the widest sense could be affecting our emotions. Art has the potential to influence people minds with opinions much easier and more direct than a lot of reasonable arguments could, which by definition need some sort of mental effort.
          In modern times their message has not lost any relevance, on the contrary. Our era that is so much dominated and influenced with the growing bulk and extend of the so-called 'mass media' could be considered to be even more prone to the emotional impact of these sorts of 'unreasonable' messages of which art is but a part. Plato and Tolstoy would probably be stunned if they could see the abundance of artistic productions that are to be seen on the radio, television or on movie pictures, not to speak of the newest factor called 'Internet'. This modern 'media industry' belongs to one of the largest commercial enterprises in our modern society. Their commercial interests have had their consequences for the content of its 'artistic merchandise'. It should therefore no surprise that sex, violence and sensationalism are the standard ingredients that most of the time will have to guarantee that profits will be made. And even art in its strictest sense has changed in a commodity. A lot of figurative art such as paintings and sculptures is purchased by its owners in exchange of enormous amounts of money solely because they see it fit to invest their money in. The newest 'market' is to be found in the domain of the 'digital reality'. Computer games that are highly addictive and are becoming ever more realistic offer games that are giving the highest credits for the highest scores in 'kills'. We are only starting to get aware what consequences these 'games' have on the emotional constitution of children that are getting totally 'hooked' and that are an easy prey for their enchanting and colourful images.
          Tolstoy was aware of the fact how artistic phenomena like paintings and music had been used by social institutes like the Church to promote their message. The same could be said of nations that have been using all sorts of artistic expressions to promote a convenient self image. This last century has seen the most cunning and deliberate efforts of national governments that are using all sorts of artistic expressions as propaganda to promote the most vile and hateful ideological theories such as nationalism, religious intolerance and outright bigotry, and quite effectively.
          Nowadays wars are not only fought on the battlefield but are partly won or lost because of the messages we can perceive of these by radio and television. The methods to manipulate our emotional attitude are no theoretical possibilities but are real opportunities that are consciously and effectively used by the leaders of our modern and highly sophisticated technological civilizations to direct or manipulate their citizens' choices. The most important decisions people make such as electing their political leaders are mostly not motivated by any rational deliberation but by the 'image' these leaders are able to portray themselves with by means of 'one minute' messages in highly paid tv advertisements.
          Our modern consumption society made possible by the ever growing and expanding industrial complex could not survive if it would not be supported by massive commercial advertisement campaigns that promote their products, not using any reasonable information but through the 'image and feelings' they are able to infect their potential consumers with. They are not selling cars, houses, cigarettes, clothes or junk food but are associating these products with feelings of status, a sense of belonging, a feeling of self-appreciation and an insatiable and endless greed for things we really do not need to become happy.
          In this respect the quite large and academic formulation of Plato's 'doctrine of Eros' which can be found in this essay has got its relevance. Apart from the academic and philosophical relevance of this quite unique 'doctrine of Eros' it shows how Plato, who had been living a few thousand years ago in a society that has but little comparison with ours, has had a very clear sight how 'desire' not only controlled our actions, but also determined the motives that propelled these. Our modern general perception of the terms 'Eros and erotic' is far too narrow, just as any exclusive connection with the modern concept of the word 'love'. One could say that from the times of classical Greece our civilization has changed dramatically but that our human psychological constitution has remained nearly all the same. This does not mean that we have to reach the same conclusions about how a society should be structured like Plato did in for example his description of an ideal state in the 'Politeia', far from that. The message could better be understood if we recognize the problems, answers and solutions regarding our human nature and the society we live in, that necessitated and motivated him to search for a 'change' for the better.
          This article is actually an elaborate extension of a thesis I wrote and finished in 1995 and by means of which I have promoted for a doctorate in philosophy at the University of Amsterdam. The original of this thesis had been written in Dutch and was named "Kunst, wetenschap en transcendentie, een inhoudelijke vergelijking tussen Tolstoy en Plato", ©1995 T. J. Kuijl. As this translation has been the product of my own hand I would like to ask its readers to show some consideration for possible syntactical errors. A probably more correct translation is being 'underway', but because of my enthusiasm I decided to publish this tract already on the Internet. Contrary to publications in printed form Internet leaves the possibility for a constant improvement. As such this site is permanently 'under construction'. The Greek words can be read using 'Sgreek fixed' as a font. A Netscape browser will probably work best in viewing this tract.
          The Internet has opened the possibility to publish without any external restraint and for a ever growing public, sharing thoughts and opinions on an academic level with people all over the world. Philosophy should play its fair part in this and therefore this site on the Web has been opened. More articles and publications are to be expected in the near future and will hopefully have a suiting response in academic circles all over the world. Comments and suggestions are more than welcome and not only academic and classical philosophers and philologists are being invited to do so by e-mail. It will be my intention to compile all possible questions and remarks in an e-mail archive open to everybody. In the near future I am hoping to provide this site with several links to other relevant philosophical sites on the Internet. Hoping you will enjoy the content of this tract,
 

yours sincerely,

Drs. T. J. Kuijl.
 
 

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Last updated November 24, 2000 author: Drs. T. J.  Kuijl ©1995-1999.  Comments are welcome and can be send via e-mail (click on e-mail) Quotations of the content of this article should mention the author's name and its source. Copies of this article must leave the text unaltered including the copyright reference.  Dissemination of  electronic copies is not allowed.