Science fiction author Ursula K. LeGuin, accepting
a literary award in 2006, quoted Socrates:
"The misuse of language induces evil in the soul."
This is an intriguing statement, one worth
examining.
Everyone who took intro to philosophy probably
remembers that Socrates was executed by his
fellow Athenians in 399 BC, sentenced to drink
hemlock for the crime of corrupting the youth.
Plato, in his dialogue Phaedo, describes his
master’s death in moving detail: his noble
spirit, discussing the nature of the soul
right up until the fatal cup is brought, his
calmness as he drinks the poison.
Socrates rebukes his friends for their weeping,
reassures them that death is nothing to fear,
and exhorts them to continue living lives of virtue.
LeGuin’s quotation comes from this death
scene, where Socrates explains why he believes
his soul will survive his bodily death.
Recently, a friend and I discussed different
ways translators have rendered this line from the Greek.
LeGuin’s quotation captures part of Plato’s
meaning: "The misuse of language induces
evil in the soul."
But consider two other versions.
A famous nineteenth century scholar gives:
"For false words are not only evil in themselves,
but they infect the soul with evil."
And a more recent translation reads: "To express
oneself badly is not only faulty as far as
the language goes, but does some harm to the soul."
These two versions convey an idea missing
from LeGuin’s quote.
Plato seems to say that misusing language
is bad in two ways: it is bad in itself, or
linguistically, and it is bad for the character
of the speaker; it makes him a worse person.
My friend suggested a more literal translation:
"Not to speak well (correctly) is not only
discordant regarding the thing itself, but
introduces some evil into the soul."
Plato very deliberately contrasts goodness
in speech with evil in the soul.
More importantly, the first problem with speaking
badly is that it is "discordant"—jarring,
dissonant, out of harmony—with the thing itself.
What exactly does bad speech clash with?
Not the rules of language, but reality itself.
Plato is not just warning us against misusing
language in the sense of bad grammar or syntax.
Speaking badly also includes saying untruths,
telling lies, creating a conflict between
speech and reality, between what is said and what is.
To speak badly in this sense is to sound a
false note in the music of creation.
It is to put yourself out of tune with the
way things are.
This idea of discord, disharmony, striking
a wrong note, is a very important part of
Plato’s worldview.
Good speech, like good ethical behavior, participates
in the harmony of a larger objective order.
Our decisions place us in sync with reality,
or at odds with it.
In his excellent short book Abuse of Language,
Abuse of Power, the German philosopher Josef
Pieper observes that we use language for two
purposes: to describe reality and to communicate
with other people.
Each function implies the other.
When we describe how things are, we describe
them to or for somebody else.
And when we communicate with others, we try
to tell them something about reality: what
else could we talk about?
The liar, misusing language, violates both
purposes of speech.
He fails to describe reality as it is, and
at the same time he corrupts his relationship
with his listener.
To lie is to withhold some part of reality
from the other person, to prevent him from
participating in something by knowing it.
And talk that fails to communicate becomes
monologue, or worse, manipulation.
The background for these observations about
language and reality is Plato’s critique
of his rivals, the sophists.
Sophists were teachers who travelled around
ancient Greece, getting rich by claiming to
sell wisdom.
Of course, what they sold was not wisdom at
all, but only skill with words.
The sophists sold success: for the right price,
they said, you can learn how to use words
to gain power and money in the political assembly.
You can convince the courts to give you a
share of your neighbor’s property, whether
you deserve it or not.
Socrates and Plato fought to define philosophy
against this brazen quest for success at all costs.
The Greek sophists were the first nihilists,
teaching that there is no such thing as truth.
Or better: teaching that we can and should
speak without regard to truth.
The sophist is interested in reality only
as a topic for impressive speeches.
What you say does not matter; the only important
thing is how you say it.
This concern for verbal skill is never neutral,
though it might claim to be.
By severing speech from reality, the sophist
makes truth an optional add-in.
"I will teach you how to speak well," he might
say, "and you can decide whether to speak
truths or lies."
The difficulty here is that attempting to
speak as though reality has no claim on me
corrupts my relationships with the world and
with other people.
It degrades my humanity and damages my soul,
as Plato would say.
Sophistical speech always has an ulterior
motive: when it does not aim at communicating
the truth of something to another person,
speech must be directed to some other goal,
a goal of the speaker’s choosing.
When it abandons communication, speech becomes
manipulation, and the relationship of solidarity
between speaker and audience, as co-seekers
of truth, is fundamentally compromised.
Pieper ends his essay by invoking one of the
ideals of our civilization: "free interpersonal
communication anchored in the truth of reality—the
reality of the world around us, the reality
of ourselves, and the reality of God as well."
This brings us back to LeGuin’s point in
her award speech.
"Evil government relies on deliberate misuse
of language.
Because literary skill is the rigorous use
of language in the pursuit of truth, the habit
of literature, of serious reading, is the
best defense against believing the half-truths
of ideologues and the lies of demagogues."
The abusers of language are our modern sophists:
unscrupulous marketers, lawyers, politicians,
those who push content-free slogans in place
of genuine communication about the world.
Now, as ever, the misuse of language is wrong
in itself, and also does some harm to the soul.
Thank you for watching today; goodbye.
