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stormofdefiance · 4 months

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True knowledge exists in knowing you know nothing || Dr. Ratio & Socrates

Okay, I legitimately laughed out loud writing that title, but listen. LISTEN.

Ratio's inspirations derive from many sources; from referencing Archimedes's brain-blast in the tub, to being doomed to have his head bonked by Newton's apple ad infinitum in his idle animation, to his ultimate line ('esse est percipi' / 'to be is to be perceived') a direct quote from Berkeley on Idealism - it's apparent that his design nods towards scholars across time periods rather than being a direct parallel to a singular academic.

Nevertheless, just for fun, I've been rotating Ratio and ancient greek philosophers around in my head and have had a great time chewing over how parallels Socrates in particular. I am in no way saying that Hoyo even thought about Socrates while they were designing Ratio, but I thought I'd share my thoughts. I think there are some worthwhile parallels to be drawn that touch on all aspects of Ratio's own philosophy regarding ignorance, the value of knowledge, and his deep appreciation of life. So, let's get into it.

Ratio is interested in humanity and curing 'ill minds with knowledge', that 'to turn a blind eye to the folly of others is not an etiquette, but a wicked worldly practice.' Ignorance is a disease - this is a concept that can be viewed through a Socratic lens. Socrates believed that that virtue and knowledge were impossible to separate from one another, and that virtue could be developed through acquiring knowledge and insight. If knowledge is virtue, then ignorance is vice. In Socrates's mind, no one would rationally choose to do something bad. People might choose to do bad things, but this is rooted in their own perception of the world - as in, someone would only choose to do something bad (for the world, or for themselves) because they believed (erroneously) that it was the right or good thing to do. To Socrates, the cure to this was knowledge: 'There are two kinds of disease of the soul, vice and ignorance.' & 'What does most harm in the world is not sinfulness but ignorance'.

To Ratio, 'If ignorance is an ailment, it is the duty of the scholars to weed it out and heal the universe'. He views his own ignorance as 'filth' that must be cleansed through methods such as reading. He also views knowledge as a method for humans to overcome their problems - 'Another day has passed. If your problem still hasn't been solved, is it possible the problem is you?' & 'You look distressed. Is something troubling you? if so, you can figure it out for yourself.' These statements sound harsh, but they also clue us into Ratio's philosophy - that through self-examination and improvement, one can overcome one's ailments.

Socrates was also known for being a trouble-maker, he was abrupt and tactless and did not care for someone's social standing nor decorum. He was also known for using what is now called the Socratic method, asking a series of questions that ultimately seek to show contradictions in the beliefs of those who posed them, and to move systematically towards a hypothesis free from contradiction. Socrates rarely made assertions himself - after all, he had no wisdom of his own. But he could interrogate others in order to expose their own foibles, much to the embarrassment and annoyance of those around him. He was once described as a 'gnat' chewing on the 'lazy horse of Athens', causing it to wake up and spring to life due to his persistent gnawing and prodding. Ratio also employs the Socratic method - 'I'm asking questions' - and also adopts sophist tactics such as playing devil's advocate and taking opposing sides (with both himself as seen a story quest, and with others as we see with his texts urging us to take up a side so he might debate us). Through questioning and interrogation, upsetting what we consider social convention and norms, we can dispel contradictions and thereby come closer to some form of truth.

To add to this - as highlighted in the replies below - Ratio’s skill ‘intellectual midwifery’ is a reference to the Socratic method. The idea being that Socrates helped those around him give birth to the knowledge that was already within them, rather than treating his students minds as empty vessels for him to fill with his own answers. Again this is beautifully echoed in Ratio - he doesn’t want to tell you how to live your life, he wants you to work out for yourself what it is you need, thus empowering oneself through self-examination and questioning.

Socrates did not believe in writing anything down. He believed that face-to-face communication was a far more effective way of communicating knowledge - which means, unfortunately, what we know of Socrates is primarily derived from secondary sources. Much of what we know about him today comes from Plato's dialogues, and Plato was known for liberally exercising artistic license.

Although Ratio is not dead, I find it interesting that his character story is told exclusively through secondary sources. To quote - '…There are no less than eight documentaries detailing his legendary exploits, and over a dozen memoirs about him. However, despite the plethora of commentaries, none of them seems to provide a compelling perspective.' It's as though there are no surviving fragments penned by Ratio's hand and all we have to go on is through the lenses of other people. This challenges us, perhaps, to try to think about our own interpretation of Ratio since secondary sources cannot be taken as a wholly unbiased account - and once again employing the Socratic method and empowering the reader to come to their own interpretation.

While Socrates left no writing behind, he was interested in spreading knowledge. Socrates spent most of his life in Athens, a city that was, during his lifetime (~470-399 BC), a hotpot of scholars, wisemen and philosophers. Athena, the Greek god of wisdom, was named after the city - her symbol the owl that is also appropriately perched on Ratio’s shoulder. Also in Athens at this time where the sophists. The sophists were a class of intellectuals who were known to teach courses in various subjects - but often for a high fee, and generally centred around the idea that persuasion and the use of knowledge as a tool was more important than wisdom or truth itself. There's some debate about whether Socrates could be characterised as a sophist himself, but, crucially, he is characterised as refusing to take payment for his teachings. He was born a plebeian (perhaps you might describe it as a mundane background.) He was known to dress in rags and go barefoot, speaking to and (often antagonising) people from all walks of life, preferring the marketplace as a center of debate than palaces or courtrooms. I can't help but think of the sophists as similar to the genius society (or at least Ratio's depiction of them in contrast to himself), cooped up in ivory towers and gatekeeping knowledge to the most privileged. He doubts if Herta's talent is always helpful to others, he compares Screwllum to a 'monarch'. Then again, the sophists may in fact be a bit of a parallel to the Intelligentsia Guild - from Ratio, 'when someone is willing to listen to knowledge that is being disseminated and circulated, a price is created'.

Socrates (or at least the Platonic depiction of Socrates) was at one time declared the wisest man in Athens by the Oracle of Delphi. Socrates balks at this assertion - how can he possibly be the wisest man in Athens when he in fact knows nothing at all? This was not a claim made of modesty - he truly believed that he had no wisdom, that he was unsure what 'wisdom' itself even was. Ultimately, Socrates concludes that the only way that the Oracle could be correct is that by actually acknowledging that he knows nothing he paradoxically is the wisest man in Athens. All wisdom, therefore, is rooted in wondering, with wondering only possible if one is open to admitting one's own ignorance.

What I love about all of this in relation to Ratio is that Ratio styles himself as a mundanite. The Intelligensia Guild advocates that 'all knowledge must be circulated like currency' and accepts 'all beings… who seek to learn'. Ratio has no time for the satisfied self-styling of intellectualism, he himself states that 'to speak knowledge, we must first make people realise their own folly.' No one is above criticism in this regard, even himself - again, to quote 'Whenever someone agrees with me, I feel like I must be wrong.' Again, I feel as though he would resonate with Socrates here: 'Smart people learn from everything and everyone, average people from their experiences, and stupid people already have all the answers'. With Aventurine, he is quick to mock his appearance as over-the-top and vapid - once again making it clear his distate for vanity and hollow displays of showiness (albeit he may have been acting for Sunday's sake here. Also, no comment about this coming from a man who runs around in a toga, lmao) Equally, with Aventurine, it is clear that Ratio is willing to learn from him - he apologises when he offends, he abhors his methodology and yet he still relies upon it and trusts in Aventurine's plan, he is drawn to him in some ways precisely because he is so different to himself. Aventurine (at least styles himself) as impulsive to Ratio's slow and steady methodology, Aventurine whose learning has been entirely self-made vs Ratio who has spent his life in classrooms, Ratio who scoffs at Aventurine's favourite games of chance yet adds slot machines to his simulated universe. And to Socrates, the experience of aporia – in all of its discomfort and disruption – is the very catalyst of wonder, and that wonder was not just the root of wisdom but also the way to live a good and happy life. There is something beautiful in this to me, and this extends to Ratio. Ratio fundamentally cares about life. For all his brashness, his lashing out against 'idiots', his harsh demeanour - he wants people to live good lives, he wants to contribute to the good of humanity - all people, even those he is annoyed by, he cares so profoundly and absolutely about life. The entire reason why he is obsessed with wisdom and learning is not to exalt or elevate himself, not as some kind of ritualistic expression of piety towards a deity, but it is instead an expression of devotion towards life itself. Ratio has a strict work out routine not so that he can show off his body, but because living healthily is living well and working out is a component of that. Even the way he fusses and worries about Aventurine, someone he is pointedly irritated by, reveals how deeply his care runs. So so much of his character is centered on caring for life, even if it is not immediately obvious.

Finally, I'd like to highlight some ways in which Ratio is not like Socrates. First of all, Socrates was repeatedly described as 'ugly' by fellow philosophers Plato and Xenophon - this is contrast to Ratio being repeatedly described as 'handsome'. This is an interesting subversion to me (albeit likely an indulgent one) as in both cases both men attempt to distance their physical appearance from the weight of their words. Ratio wears the bust for many reasons, but way to view it is that he is attempting to stop his appearance from bearing any influence in the subject of debate.

Socrates was also said to be blessed by a divine touch, and as we know, this is something that agonises Ratio as Nous has not yet turned THEIR gaze towards him.

Lastly, Ratio has - thankfully - not yet been ordered by the state to drink hemlock for all his trouble-making and blustering. Though perhaps he may someday be put on trial by the IPC if the theories that he is working alongside Aventurine to undermine the corporation are true - we will just have to wait and see.

Thanks for reading my little ramble. I'd be super interested in anyone's thoughts if they'd like to share, but regardless, I'll leave off on some of my favourite wee quotes from the Rat man:

'Even a life marked by failure is a life worth living - it is only in moments of solitude and despair, when help is absent, that fools grasp how to pick themselves up.'

'Do stay alive. I wish you the best of luck.'

#dr ratio #ratio #aventurine #hsr #honkai star rail #my witterings #i love the rat man so much idk #much of the information i describe about Socrates comes from the podcast History of Philosophy without the Gaps #which I highly recommend if this is your kind of thing lol #but mostly I just wanted to have fun spinning my hyperfixation around lol #Also I make a few declarative statements throughout this but know that I do not claim to be a scholar of greek philosophy lol #please check the verasity for yourselves before relying on what I have to say #for I know nothing u see u see? :P #also I just wanna add in that I do NOT think Ratio is a perfect human being #ratio can be hypocritical and cruel and ignorant just like the rest of us #but I adore that too as afterall he is also an expression of humanity #with all its earthy faults

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becauseplot · 1 year

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Penciled Lines

(Cross-posted on ao3, if you prefer to read it there. Reblogs still appreciated!)

Missa wakes up, and he thinks he might be doomed. This doesn’t scare him nearly as much as it should.

Missa is awake early—by his own metric, anyway. His nocturnal nature causes “early” for him to mean “early night” and not “early morning.” Regardless, “early” means that Philza is not asleep yet, still going through his nightly rituals. “Early” means that Philza is sitting up in (his? their?) the bed, pillows propped up behind him, notebook in his lap, sketching away.

And when Missa wakes up to the soft scritch-scratch of a charcoal pencil on textured paper, his forehead just so happens to be brushing Philza’s hip.

Missa can hardly breathe.

Oh no.

He knows that if he gives any indication that he is awake, Philza will stop sketching, close his notebook, shift himself over until he is politely seated on his side of the bed, and greet Missa with a friendly smile. Philza has done it before, when Missa wakes up early. That’s how Missa knows he’ll do it again.

Thus, Missa can hardly breathe—his breaths have to be the slow in-out of sleep. He can’t so much as twitch, either. He has to keep quiet and play dead or else he’ll be found out. Seen. Caught living the lie.

“Husband,” Philza calls him. They’re not married. They share a bed. They’re hardly ever in it at the same time. They have a son and a daughter. Neither of them know Missa very well. Philza has had an extra set of armor and a skull on his backpack for months, waiting for Missa. Missa doesn’t even know Philza’s last name.

Philza is a good man and a good friend—and Missa doesn't deserve him. Still, he takes what he can get. Curls around it. Hoarding every innocent kindness Philza extends like a starving creature: the generosity of a backpack fully stocked with equipment; the trust Philza places in Missa to watch the kids when he’s asleep; and now, the courtesy of not moving his hip from Missa’s forehead to ensure his “sleeping” isn’t disturbed. Missa clutches all of these little offerings in his greedy claws and hugs them into his chest, even as the guilt eats away at him.

Because, regardless of the lack of mutual feeling, he loves Philza. He loves him so, so much, and that is why he is doomed. He can’t afford to lose what little he has. He can’t cross that line.

So Missa lies beside Philza, forehead pressed against Philza’s hip, pretending to sleep so he can imagine that they’re not just lying in bed together, but lying in bed, together; and later, when Missa truly wakes, he will sit on his side of the bed and look at Philza’s face soft with sleep and think about how lucky he is that he still has a side-of-the-bed to begin with.

Missa doesn’t mean to drift off. When it starts to happen, he’s hopelessly torn between shaking himself awake and thus giving himself away, or remaining how he is, silently fending off the inevitable. In the end, Missa clings to that scritch-scratch sound of Philza’s pencil on the paper for as long as he can before the fog at last pulls him under.

Eventually, he dreams. In fact, he dreams of the calloused fingers he dreams of every night, hands like his own, an artist of Death, cradling and shading the contours of his face—a softness dashing charcoal across his jaw, and over his cheekbones, and perhaps on his lips, too, if he’s lucky. Defining every edge of him.

~*~

A deep sigh. Phil stops sketching as Missa shifts in his sleep. He tilts his head up so that the tip of his nose is now just nearly brushing against Phil’s hip. The motion disturbs the wild splay of his dark hair, revealing more of his face: eyelashes, cheeks, warmth. Tender blush of something Stygian and otherworldly. New.

Phil’s lips tilt upwards. He turns to a fresh page, and he starts again.