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It's not so much that philosophy has definitely answered the "great questions" that makes the field cumulative, so much as it is that philosophical works are immensely context-dependent. Certain assumptions about the reader's knowledge are implicit, and if you lack that knowledge, it becomes significantly harder for the reader to grasp various arguments. At best, you miss things. Individual Platonic dialogues aren't self-contained; they all make reference to concepts from other dialogues as well as Plato's contemporaries and pre-Socratics influences. Works by later Platonists along with critiques often make similar assumptions about what you know. Honestly, there's two thousand years directly influenced and shaped by Plato alone. Almost all of which assumes that you've read Plato. Beyond that, both direct and indirect references to various ideas by Plato can be found throughout nearly every philosophical tradition. Take Plotinus and The Enneads, for instance. When Porphyry edited Plotinus' writings, he ordered them according to a non-chronological principle meant to make them more approachable. As a result, multiple arguments in one treatise will reference arguments made in another. And throughout all of them, Plotinus takes it as a given that you're familiar with Plato's work. If you're not, you'll be almost hopelessly lost. There are plenty of other examples; for many if not most philosophers, their body of work can include extensive seminar notes (Lacan, for example), letters and correspondences, etc. Or look at Nietzsche and how his writings have been distorted and misunderstood by so many. His sister's systematic edits and falsifications of his writings were an attempt to twist Nietzsche's writings into supporting anti-semitism despite the fact that throughout his life he repeatedly denounced anti-semitism and the nationalism he saw it linked to. It took decades to repair Nietzsche's reputation and that was accomplished only by returning to his original writings themselves rather than the bastardized versions his sister put out. Secondary sources can do an excellent job of highlighting, summarizing, and explaining arguments that might be split across years of different writings or multiple philosophers. They can't replace reading the original philosophers' work, however, because you can't divorce a later exegesis from the source it's attempting to interpret. Later work is tied to the earlier works to which it responds; the latter's value is present even when the former seeks to eviscerate it. Philosophy simply can't escape earlier works, and that's a wonderful thing because it forces us to better understand the ideas and traditions of ideas being discussed in their totality and context. |