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sumably male) who might find an emasculated andreia as a less than
enticing feature of their purported philosophic role model. And in order
to do so. the Homerically-inclined thumos must consequently be
replaced by the Platonic one. A further problem is generated through
the apparently ambivalent stance Plato takes on whether the ultimate
goal of philosophy is the idea of an ungendered humanity or the very
transcendence of humanity itself through n attempt at assimilating
oneself to the divine. Once again. Hobbs believes that the Gorgias is
simply unable to answer such questions because it lacks the more complex
tripartite psychology of the Republic and. in particular. its handling
of the thumos.
Chapter 6. "Heroes and role models: the Apology. Hippias Major
and Hippias Minor." briefly sketches the problems Plato faces in trying
to replace the traditional Homeric heroes a nd popular role models of
contemporary Athens with a Socrates who would seem at first blush to
be their very antipode. Hobbs argues that Socrates' various appeals to
Achilles in the Apology are not straightforward comparisons of one
hero with another. but themselves contain implicit criticisms of the use
of Achilles as an appropriate role model. Even Socrates' seemingly perverse
claim in the Hippias Minor that 0 ysseus is at least Achilles'
equal in heroism is not without its problems. Although it could be argued
that there are similarities between Odysseus and Socrates. particularly
in their ability to endure hardships. the character of Odysseus
cannot be used as role model simpliciter.
Chapter 7. "The threat of Achilles." examines the more full-blooded
critique of Achilles as role model in the Republic. Hobbs sees Achilles as
the paradigm of the untutored thumos utterly failing to obey reason
and so serving as a kind of anti-role model that must be replaced by
Plato's brave new role model: the philosopher. In order to effect such a
radically altered conception of heroism. Ho bs believes that Plato must
divorce it from the essentially tragic world-view as embodied by Achilles.
To do so. Plato has to reject the idea that one must make a "tragic"
choice between the noble and the personally beneficial. sever any and all
links between andreia and tragedy. and carefully circumscribe the link
between andreia and war so that the potential violence of the thumos is
minimized. Hobbs is careful to acknowledge that such a programme is
not explicitly formulated as a direct response to Achilles. but appeals to
the principle of simplicity for her particular reading.
Chapter 8. "Plato's response: the valuable as one." argues that a solution
to the replacement of Achilles as role model may ultimately be
found in the full-blown Theory of Forms as set out in the Republic.
Hobbs proposes an admittedly radical reading that sees the Form of the
Good as being identical (in reference) to the Form of Beauty. The educa-