Copyright: Tomas Marek | 123 Stock Photo
by Richard Martin
“Then you, or anyone else who is to be ruler and trustee, not only of himself and his private business, but also the city and city’s business, must first acquire virtue himself.” Plato, Alcibiades
The Alcibiades was considered in Antiquity to be the entry point to Plato’s philosophy. Although studying his works eventually led to esoteric discussions on the nature of ideas and reality, i.e., metaphysics, the process was all in the service of determining who should lead in public life, how they should be educated and selected, and how they should actually lead and manage the affairs of state.
The recent spate of revelations of abuses by prominent leaders in business and other areas shows that the question of ethical and virtuous leadership is still alive and remains as pertinent as ever. The emphasis on political leadership in the Alcibiades and Plato’s other works should not blind us to the relevance of this wisdom for the exercise of leadership today, no matter what the field.
Alcibiades was a real historical figure in 5th century B.C. Athens. An aristocrat by birth with the most noble lineage, extremely wealthy, physically attractive and charismatic, Alcibiades was destined and entitled, or so he thought, to lord it over his fellow Athenians. He didn’t start the destructive Peloponnesian War against Athens’ deadly rival Sparta, but he was instrumental in prolonging the struggle and convincing the assembly to launch an ill-fated punitive expedition against the Greek-Italian city-state of Syracuse. When the operation started to go pear-shaped, Alcibiades jumped ship (literally), and defected to Sparta, and eventually Persia, Athens’ supreme nemesis. His boundless ambition and egotism led him to repeatedly switch sides and led to his ultimate assassination, as even the Persians’ grew to distrust him.
Plato’s dialogue Alcibiades ostensibly presents a conversation between Socrates and a youthful Alcibiades on the cusp of manhood. As summarized by translator and editor D.S. Hutchison,
“Socrates feels the time has come to approach Alcibiades and bring him into his intellectual and moral orbit. It is Alcibiades’ lust for power that Socrates appeals to, promising that Alcibiades will never amount to anything without his help. In the discussion that follows, Alcibiades is brought to see, very reluctantly, that he knows nothing about moral values or political expediency and that he needs to cultivate himself assiduously in order to realize his enormous ambitions. But what is the ‘self’ that he needs to cultivate? It is his soul, the ruler of his body. The virtues of the soul that he needs to acquire are the intellectual skills that give it the authority to rule, over its body and over other people as well.”
In a later work, The Republic, Plato shows Socrates presenting what those virtues should be: courage, justice, temperance, and practical wisdom, i.e., the judgment to know what to do, when to do it, and to what end. To take Harvey Weinstein as the most revealing example of how to break all of those principles, Weinstein himself showed little moral courage; he preyed on women who were ambitious and prone to accept his abuses and advances in order to further their careers. Quentin Tarentino, his long-time collaborator, has admitted to his lack of courage in turning a blind eye for decades on Weinstein’s lasciviousness. Weinstein’s injustice is obvious, as is his lack of temperance and self-control. He was a slave to his passions. As for practical wisdom, his exploitative strategies eventually turned against him. Uma Thurman recently tweeted that a bullet was too quick for him, implying that he deserved to suffer a long and humiliating downfall. I’ll leave others to judge the wisdom of her own attitude.
My point, however, is that Weinstein is a modern-day Alcibiades. He couldn’t rule his own desires, his “soul”; in the process, his exploited, degraded, and abused subordinates and business partners. We can add his name to a long list of others in recent years who have illustrated themselves by their lack of a moral compass. If, in the final analysis, one can’t lead ethically, with wisdom and justice, then one shouldn’t lead at all.
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