Getting Started with Plato (Lysis, Laches, and Charmides)

My trip through the Classics so far was, to a large extent, a preparation for the works of Plato. I’ll work my way through The Collected Dialogues, edited by Edith Hamilton and Huntington Cairns, a few dialogues at a time, and posting about them as I go.

Now, one choice I had to make at the outset was what order to read these in. There is no one perfect method, it seems, but in a project like this I like to have some plan going in. When I asked about this on twitter I got a few very helpful suggestions (beginning here) from Megillus, who knows the dialogues well, and I also found this recommendation online. That one is fairly close to Megillus’s recommendation, so I slightly modified it and will proceed through them like so:

  • Getting started: Lysis/Laches/Charmides
  • Socrates’ trial: Meno + Euthyphro/Apology/Crito
  • The Sophists: Protagoras +Hippias major/Gorgias/Hippias minor
  • The soul: Symposium + Phaedrus/Republic/Phaedo
  • Logos: Cratylus + Ion/Euthydemus/Menexenus
  • Dialectic: Parmenides + Theaetetus/Sophist/Statesman
  • Kosmos: Philebus + Timaeus/Critias/Laws


You may notice that I cut out Alcibiades I, and I did that because it’s not included in my edition of The Collected Dialogues. I may look it up later; after all this I’ll be so close to being a Plato completist anyway that I may as well.

In any case, the first three, very short, works are all aporetic dialogues, that is, they each raise a question concerning some virtue that Socrates and his interlocutors try to define, but never come to a definite conclusion. At first glance that sounds rather pointless, but it does a few valuable things, namely introducing us to the style of Socratic dialogue, and forces us to begin thinking seriously about these virtues ourselves. This is why I don’t have a lot to say about LysisLaches, and Charmides, because I don’t think that the ideas raised are the point; rather, the point is the process, which isn’t something that can really be summarised adequately.

The style of these dialogues is taking some getting used to for me. When I read philosophy I generally prefer someone like Aristotle or St. Thomas Aquinas, who approach a question systematically, with all the directness and charm of a dictionary entry, and who offer a conclusion at the end of a discussion. I know a few people who much prefer Plato’s style, because it feels more natural, and philosophy does seem more entertaining when it includes a little storytelling and characterisation of the interlocutors. So I completely understand why many people like Plato’s work so much, but personally I much prefer a formal approach in works of non-fiction.

In any case, these are like the appetiser for the main course, and there’ll be more to follow, probably over the next several months.

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