Zuckert / REREADING PLATO 215 egoistic aims of individuals and peoples, then we realize that in that case universal wars of annihilation and continual migrations of peoples would probably have weakened the instinctive lust for life to such an extent that suicide would have become a general custom. .. a practical pessimism that [has been] in the world wherever art did not appear in some form-especially as religion and science.7
By initiating the search for knowledge, Socrates gives men a new reason to live. Rather than represent he antithesis of art, it seems upon further examination hat Socrates represents a new kind of art. Modern men know that Socrates and the philosophic way of life he represents constitute an illusion, because we have learned from Kant that the search for knowledge culminates only in the knowledge that we cannot know. The source or nature of this illusory search or knowledge is not so clear, however.
[Tlhe logical drive that became manifest in Socrates ... displays a natural power such as we encounter to our awed amazement only in the very greatest instinctive forces. Anyone who, through the Platonic writings, has experienced even a breath of the divine naivete and sureness of the Socratic way of life, will also feel how the enormous driving-wheel of logical Socratism is in motion, as it were, behind Socrates, and that it must be viewed through Socrates as through a shadow.8
Socrates himself seems aware of the instinctive or nonconscious character of his activity when he insists on his divine calling. At the end of his life, moreover, Socrates himself appears to suspect that there is something missing in his own activity. "As he tells his friends in prison, there often came to him one and the same dream apparition, which always said the same thing to him: Socrates, practice music."' So in prison, Socrates finally composes a prelude to Apollo and turns a few Aesopian fables into verse: "Perhaps-thus he must have asked himself-. . . there is a realm of wisdom from which the logician is exiled? Perhaps art is even a necessary correla- tive of, and supplement for science?"9 Socrates himself thus points toward the need to complete or complement philosophy with art for philosophy to understand ts own source and nature. The disjunction between poetry and philosophy so strongly urged in The Republic, Nietzsche suggests, ultimately is false. As Nietzsche writes explicitly of "the Platonic Socrates, and as he calls longingly for the emergence of a " Socrates who practices
t seems curious hat Nietzsche does not pay more attention to the author of the new form of art that makes Socrates its dialectical