Plato's Arguments on Song and Music

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Plato on song and music / how he correlates music and poetry Plato, who makes his famed The Republic the entreaty of all possible discussions on all the aspects of citizenship and an inquiry into the nature of justice and the organization of a perfect society, brings both poetry and music within his preview. Book III of the Republic, in particular, is concerned with the education of the ideal civilization for his ideal republic. The two kinds of education are mental and physical, and mental education includes the cultivation of both music and poetry. But they must subserve the kind of education Plato seeks, and for that, many aspects of music and poetry, must be pruned. It is with this didactic intention that Plato finds a harmony and co-relation between music and poetry. In Plato’s system music and poetry were not two dichotomous entities. In the broad classical sense ‘Music’ concerned the entire domain of the Muses and consisted of all that we today call the fine arts. Further, in the classical ages, instrumental music was very closely related to verbal poetry since they both had the same provenance: they originated in the common historical sources of primitive prayers and working chants. Both poetry and music affect the listener in a sub rational fashion, and both are concerned with the communication of feelings rather than of knowledge. Plato begins his consideration of ‘music’ with ‘songs and tunes’ by declaring that these consisted of three elements: words, mode and rhythm. In a way, words are the common constituents of both poetry and music, and therefore Plato enjoined the same conditions for both. Therefore dirges, lamenting the dead are to be entirely prohibited. Similarly drinking songs which like poetry promote lavishness and moral laxity must be avoided. Words which reflect either the immoral nature of the gods or injustices being rewarded must
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