Schleiermacher argued that Xenophon was not a philosopher but rather a simple citizen-soldier, and that his Socrates was so dull and philosophically uninteresting that, reading Xenophon alone, it would be difficult to understand the reputation accorded Socrates by so many of his contemporaries and nearly all the schools of philosophy that followed him. The better portrait of Socrates, Schleiermacher claimed, comes to us from Plato. Though many scholars have since jettisoned Xenophon as a legitimate source for representing the philosophical views of the historical Socrates, they remain divided over the reliability of the other three sources.
For one thing, Aristophanes was a comic playwright, and therefore took considerable poetic license when scripting his characters. Plato himself wrote dialogues or philosophical dramas, and thus cannot be understood to be presenting his readers with exact replicas or transcriptions of conversations that Socrates actually had. We therefore see the difficult nature of the Socratic problem: What we are left with, instead, is a composite picture assembled from various literary and philosophical components that give us what we might think of as Socratic themes or motifs.
Born in B. His Clouds B. Aristophanes was much closer in age to Socrates than Plato and Xenophon, and as such is the only one of our sources exposed to Socrates in his younger years. Socrates appears in a swing high above the stage, purportedly to better study the heavens. His patron deities, the clouds, represent his interest in meteorology and may also symbolize the lofty nature of reasoning that may take either side of an argument.
The main plot of the play centers on an indebted man called Strepsiades, whose son Phidippides ends up in the school to learn how to help his father avoid paying off his debts. By the end of the play, Phidippides has beaten his father, arguing that it is perfectly reasonable to do so on the grounds that, just as it is acceptable for a father to spank his son for his own good, so it is acceptable for a son to hit a father for his own good.
In addition to the theme that Socrates corrupts the youth, we therefore also find in the Clouds the origin of the rumor that Socrates makes the stronger argument the weaker and the weaker argument the stronger. Indeed, the play features a personification of the Stronger Argument—which represents traditional education and values—attacked by the Weaker Argument—which advocates a life of pleasure.
In the Birds B. We find a number of such themes prevalent in Presocratic philosophy and the teachings of the Sophists, including those about natural science, mathematics, social science, ethics, political philosophy, and the art of words. Amongst other things, Aristophanes was troubled by the displacement of the divine through scientific explanations of the world and the undermining of traditional morality and custom by explanations of cultural life that appealed to nature instead of the gods.
Additionally, he was reticent about teaching skill in disputation, for fear that a clever speaker could just as easily argue for the truth as argue against it. Athens, for which the Aristophanic Socrates is the iconic symbol. Born in the same decade as Plato B. Though he knew Socrates he would not have had as much contact with him as Plato did. His depiction of Socrates is found principally in four works: Apology —in which Socrates gives a defense of his life before his jurors— Memorabilia —in which Xenophon himself explicates the charges against Socrates and tries to defend him— Symposium —a conversation between Socrates and his friends at a drinking party—and Oeconomicus —a Socratic discourse on estate management.
Following Schleiermacher, many argued that Xenophon himself was either a bad philosopher who did not understand Socrates, or not a philosopher at all, more concerned with practical, everyday matters like economics. However, recent scholarship has sought to challenge this interpretation, arguing that it assumes an understanding of philosophy as an exclusively speculative and critical endeavor that does not attend to the ancient conception of philosophy as a comprehensive way of life.
He emphasizes the values of self-mastery enkrateia , endurance of physical pain karteria , and self-sufficiency autarkeia. One can be rich even with very little on the condition that one has limited his needs, for wealth is just the excess of what one has over what one requires. Socrates is rich because what he has is sufficient for what he needs Memorabilia 1.
We also find Xenophon attributing to Socrates a proof of the existence of God. God creates a systematically ordered universe and governs it in the way our minds govern our bodies Memorabilia 1. Indeed, Socrates speaks only sparingly at the beginning of the dialogue, and most scholars do not count as Socratic the cosmological arguments therein. Plato was born to one of the wealthiest and politically influential families in Athens in B. Though Socrates is not present in every Platonic dialogue, he is in the majority of them, often acting as the main interlocutor who drives the conversation.
In other words, anything Socrates says in the dialogues is what Plato thought at the time he wrote the dialogue.
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This view, put forth by the famous Plato scholar Gregory Vlastos, has been challenged in recent years, with some scholars arguing that Plato has no mouthpiece in the dialogues see Cooper xxi-xxiii. While we can attribute to Plato certain doctrines that are consistent throughout his corpus, there is no reason to think that Socrates, or any other speaker, always and consistently espouses these doctrines.
The main interpretive obstacle for those seeking the views of Socrates from Plato is the question of the order of the dialogues. Thrasyllus, the 1 st century C. Platonist who was the first to arrange the dialogues according to a specific paradigm, organized the dialogues into nine tetralogies, or groups of four, on the basis of the order in which he believed they should be read. Another approach, customary for most scholars by the late 20 th century, groups the dialogues into three categories on the basis of the order in which Plato composed them.
Plato begins his career, so the narrative goes, representing his teacher Socrates in typically short conversations about ethics, virtue, and the best human life. Only subsequently does Plato develop his own philosophical views—the most famous of which is the doctrine of the Forms or Ideas—that Socrates defends. Finally, towards the end of his life, Plato composes dialogues in which Socrates typically either hardly features at all or is altogether absent. There are a number of complications with this interpretive thesis, and many of them focus on the portrayal of Socrates. Though the Parmenides is a middle dialogue, the younger Socrates speaks only at the beginning before Parmenides alone speaks for the remainder of the dialogue.
While the Philebus is a late dialogue, Socrates is the main speaker. The rest of the dialogue they claim, with its emphasis on the division of the soul and the metaphysics of the Forms, is Platonic. To discern a consistent Socrates in Plato is therefore a difficult task. Instead of speaking about chronology of composition, contemporary scholars searching for views that are likely to have been associated with the historical Socrates generally focus on a group of dialogues that are united by topical similarity.
These dialogues—including those that some scholars think are not written by Plato and those that most scholars agree are not written by Plato but that Thrasyllus included in his collection—are as follows: Some of the more famous positions Socrates defends in these dialogues are covered in the content section. Aristotle was born in B. Given the likelihood that Aristotle heard about Socrates from Plato and those at his Academy, it is not surprising that most of what he says about Socrates follows the depiction of him in the Platonic dialogues.
Aristotle related four concrete points about Socrates. The first is that Socrates asked questions without supplying an answer of his own, because he claimed to know nothing De Elenchis Sophisticus b Second, Aristotle claims that Socrates never asked questions about nature, but concerned himself only with ethical questions. The term better indicates that Socrates was fond or arguing via the use of analogy. For instance, just as a doctor does not practice medicine for himself but for the best interest of his patient, so the ruler in the city takes no account of his own personal profit, but is rather interested in caring for his citizens Republic d-e.
The fourth and final claim Aristotle makes about Socrates itself has two parts. First, Socrates was the first to ask the question, ti esti: For example, if someone were to suggest to Socrates that our children should grow up to be courageous, he would ask, what is courage? That is, what is the universal definition or nature that holds for all examples of courage? Second, as distinguished from Plato, Socrates did not separate universals from their particular instantiations. For Plato, the noetic object, the knowable thing, is the separate universal, not the particular.
Given the nature of these sources, the task of recounting what Socrates thought is not an easy one. Socrates opens his defense speech by defending himself against his older accusers Apology 18a , claiming they have poisoned the minds of his jurors since they were all young men. Amongst these accusers was Aristophanes. In addition to the claim that Socrates makes the worse argument into the stronger, there is a rumor that Socrates idles the day away talking about things in the sky and below the earth.
His reply is that he never discusses such topics Apology 18a-c. Socrates is distinguishing himself here not just from the sophists and their alleged ability to invert the strength of arguments, but from those we have now come to call the Presocratic philosophers. The Presocratics were not just those who came before Socrates, for there are some Presocratic philosophers who were his contemporaries. The term is sometimes used to suggest that, while Socrates cared about ethics, the Presocratic philosophers did not. This is misleading, for we have evidence that a number of Presocratics explored ethical issues.
The term is best used to refer to the group of thinkers whom Socrates did not influence and whose fundamental uniting characteristic was that they sought to explain the world in terms of its own inherent principles. The 6 th cn. Milesian Thales, for instance, believed that the fundamental principle of all things was water. Anaximander believed the principle was the indefinite apeiron , and for Anaxamines it was air. Socrates suggests that he does not engage in the same sort of cosmological inquiries that were the main focus of many Presocratics.
The other group against which Socrates compares himself is the Sophists, learned men who travelled from city to city offering to teach the youth for a fee. While he claims he thinks it an admirable thing to teach as Gorgias, Prodicus, or Hippias claim they can Apology 20a , he argues that he himself does not have knowledge of human excellence or virtue Apology 20b-c. Though Socrates inquires after the nature of virtue, he does not claim to know it, and certainly does not ask to be paid for his conversations.
Socrates explains that he was not aware of any wisdom he had, and so set out to find someone who had wisdom in order to demonstrate that the oracle was mistaken. He first went to the politicians but found them lacking wisdom. He next visited the poets and found that, though they spoke in beautiful verses, they did so through divine inspiration, not because they had wisdom of any kind. Finally, Socrates found that the craftsmen had knowledge of their own craft, but that they subsequently believed themselves to know much more than they actually did.
Socrates concluded that he was better off than his fellow citizens because, while they thought they knew something and did not, he was aware of his own ignorance. The god who speaks through the oracle, he says, is truly wise, whereas human wisdom is worth little or nothing Apology 23a. Socratic ignorance is sometimes called simple ignorance, to be distinguished from the double ignorance of the citizens with whom Socrates spoke. In showing many influential figures in Athens that they did not know what they thought they did, Socrates came to be despised in many circles.
It is worth nothing that Socrates does not claim here that he knows nothing. He claims that he is aware of his ignorance and that whatever it is that he does know is worthless. Socrates has a number of strong convictions about what makes for an ethical life, though he cannot articulate precisely why these convictions are true. He believes for instance that it is never just to harm anyone, whether friend or enemy, but he does not, at least in Book I of the Republic , offer a systematic account of the nature of justice that could demonstrate why this is true. Because of his insistence on repeated inquiry, Socrates has refined his convictions such that he can both hold particular views about justice while maintaining that he does not know the complete nature of justice.
Because he is charged with corrupting the youth, Socrates inquires after who it is that helps the youth Apology , 24da. In the same way that we take a horse to a horse trainer to improve it, Socrates wants to know the person to whom we take a young person to educate him and improve him. Whether or not Socrates—or Plato for that matter—actually thinks it is possible to achieve expertise in virtue is a subject on which scholars disagree. Throughout his defense speech Apology 20a-b, 24cc, 31b, 32d, 36c, 39d Socrates repeatedly stresses that a human being must care for his soul more than anything else see also Crito 46cd, Euthyphro 13b-c, Gorgias a4ff.
Socrates found that his fellow citizens cared more for wealth, reputation, and their bodies while neglecting their souls Apology 29db. He believed that his mission from the god was to examine his fellow citizens and persuade them that the most important good for a human being was the health of the soul. Wealth, he insisted, does not bring about human excellence or virtue, but virtue makes wealth and everything else good for human beings Apology 30b. Socrates believes that his mission of caring for souls extends to the entirety of the city of Athens.
He argues that the god gave him to the city as a gift and that his mission is to help improve the city. He thus attempts to show that he is not guilty of impiety precisely because everything he does is in response to the oracle and at the service of the god. Socrates characterizes himself as a gadfly and the city as a sluggish horse in need of stirring up Apology 30e. Without philosophical inquiry, the democracy becomes stagnant and complacent, in danger of harming itself and others. Just as the gadfly is an irritant to the horse but rouses it to action, so Socrates supposes that his purpose is to agitate those around him so that they begin to examine themselves.
After the jury has convicted Socrates and sentenced him to death, he makes one of the most famous proclamations in the history of philosophy. We are naturally directed by pleasure and pain. We are drawn to power, wealth and reputation, the sorts of values to which Athenians were drawn as well. The purpose of the examined life is to reflect upon our everyday motivations and values and to subsequently inquire into what real worth, if any, they have.
If they have no value or indeed are even harmful, it is upon us to pursue those things that are truly valuable. One can see in reading the Apology that Socrates examines the lives of his jurors during his own trial. By asserting the primacy of the examined life after he has been convicted and sentenced to death, Socrates, the prosecuted, becomes the prosecutor, surreptitiously accusing those who convicted him of not living a life that respects their own humanity.
He tells them that by killing him they will not escape examining their lives. We find here a conception of a well-lived life that differs from one that would likely be supported by many contemporary philosophers.
Today, most philosophers would argue that we must live ethical lives though what this means is of course a matter of debate but that it is not necessary for everyone to engage in the sort of discussions Socrates had everyday, nor must one do so in order to be considered a good person. A good person, we might say, lives a good life insofar as he does what is just, but he does not necessarily need to be consistently engaged in debates about the nature of justice or the purpose of the state.
No doubt Socrates would disagree, not just because the law might be unjust or the state might do too much or too little, but because, insofar as we are human beings, self-examination is always beneficial to us. In addition to the themes one finds in the Apology , the following are a number of other positions in the Platonic corpus that are typically considered Socratic.
In the Protagoras bb Socrates argues for the view that all of the virtues—justice, wisdom, courage, piety, and so forth—are one. He provides a number of arguments for this thesis. For example, while it is typical to think that one can be wise without being temperate, Socrates rejects this possibility on the grounds that wisdom and temperance both have the same opposite: Were they truly distinct, they would each have their own opposites.
As it stands, the identity of their opposites indicates that one cannot possess wisdom without temperance and vice versa. This thesis is sometimes paired with another Socratic, view, that is, that virtue is a form of knowledge Meno 87ea; cf. Things like beauty, strength, and health benefit human beings, but can also harm them if they are not accompanied by knowledge or wisdom. If virtue is to be beneficial it must be knowledge, since all the qualities of the soul are in themselves neither beneficial not harmful, but are only beneficial when accompanied by wisdom and harmful when accompanied by folly.
Socrates famously declares that no one errs or makes mistakes knowingly Protagoras c, b-b. When a person does what is wrong, their failure to do what is right is an intellectual error, or due to their own ignorance about what is right. If the person knew what was right, he would have done it. Hence, it is not possible for someone simultaneously know what is right and do what is wrong.
If someone does what is wrong, they do so because they do not know what is right, and if they claim the have known what was right at the time when they committed the wrong, they are mistaken, for had they truly known what was right, they would have done it. Socrates therefore denies the possibility of akrasia, or weakness of the will. No one errs willingly Protagoras c4-e6.
While it might seem that Socrates is equivocating between knowingly and willingly, a look at Gorgias ae helps clarify his thesis. Tyrants and orators, Socrates tells Polus, have the least power of any member of the city because they do not do what they want. What they do is not good or beneficial even though human beings only want what is good or beneficial.
Conversely, the will that is purified by knowledge is in such a state that what follows from it will necessarily be beneficial. One of the premises of the argument just mentioned is that human beings only desire the good. When a person does something for the sake of something else, it is always the thing for the sake of which he is acting that he wants.
All bad things or intermediate things are done not for themselves but for the sake of something else that is good. When a tyrant puts someone to death, for instance, he does this because he thinks it is beneficial in some way. Hence his action is directed towards the good because this is what he truly wants Gorgias cb.
A similar version of this argument is in the Meno , 77bb. Those that desire bad things do not know that they are truly bad; otherwise, they would not desire them. They do not naturally desire what is bad but rather desire those things that they believe to be good but that are in fact bad. They desire good things even though they lack knowledge of what is actually good. Socrates infuriates Polus with the argument that it is better to suffer an injustice than commit one Gorgias a-d. Polus agrees that it is more shameful to commit an injustice, but maintains it is not worse.
The worst thing, in his view, is to suffer injustice. Socrates argues that, if something is more shameful, it surpasses in either badness or pain or both. Since committing an injustice is not more painful than suffering one, committing an injustice cannot surpass in pain or both pain and badness. Committing an injustice surpasses suffering an injustice in badness; differently stated, committing an injustice is worse than suffering one.
Therefore, given the choice between the two, we should choose to suffer rather than commit an injustice. This argument must be understood in terms of the Socratic emphasis on the care of the soul. Crito 47da, Republic I da. If one commits injustice, Socrates goes so far as to claim that it is better to seek punishment than avoid it on the grounds that the punishment will purge or purify the soul of its corruption Gorgias de.
The Greek word for happiness is eudaimonia , which signifies not merely feeling a certain way but being a certain way. A different way of translating eudaimonia is well-being. Many scholars believe that Socrates holds two related but not equivalent principles regarding eudaimonia: There are a number of passages in the Apology that seem to indicate that the greatest good for a human being is having philosophical conversation 36b-d, 37ea, 40ec. Meno 87ca suggests that knowledge of the good guides the soul toward happiness cf.
And at Gorgias a-c Socrates suggests that the virtuous person, acting in accordance with wisdom, attains happiness cf. As such, it requires knowledge. Just as a doctor brings about a desired result for his patient—health, for instance—so the ruler should bring about some desired result in his subject Republic c-d, c. Medicine, insofar as it has the best interest of its patient in mind, never seeks to benefit the practitioner. This is not to say that there might not be some contingent benefit that accrues to the practitioner; the doctor, for instance, might earn a fine salary.
But this benefit is not intrinsic to the expertise of medicine as such. One could easily conceive of a doctor that makes very little money. One cannot, however, conceive of a doctor that does not act on behalf of his patient. Analogously, ruling is always for the sake of the ruled citizen, and justice, contra the famous claim from Thrasymachus, is not whatever is in the interest of the ruling power Republic ca. The suspicion that Socrates is an ironist can mean a number of things: Is the interlocutor supposed to be aware of the irony, or is he ignorant of it?
Is it the job of the reader to discern the irony? Could it be both? Scholars disagree on the sense in which we ought to call Socrates ironic. When Socrates asks Callicles to tell him what he means by the stronger and to go easy on him so that he might learn better, Callicles claims he is being ironic Gorgias e.
Thrasymachus accuses Socrates of being ironic insofar as he pretends he does not have an account of justice, when he is actually hiding what he truly thinks Republic a. It is not clear which kind of irony is at work with these examples. Aristotle defines irony as an attempt at self-deprecation Nicomachean Ethics 4. He argues that self-deprecation is the opposite of boastfulness, and people that engage in this sort of irony do so to avoid pompousness and make their characters more attractive. Above all, such people disclaim things that bring reputation.
On this reading, Socrates was prone to understatement. There are some thinkers for whom Socratic irony is not just restricted to what Socrates says.
As famous as the Socratic themes are, the Socratic method is equally famous. Socrates conducted his philosophical activity by means of question an answer, and we typically associate with him a method called the elenchus. A typical Socratic elenchus is a cross-examination of a particular position, proposition, or definition, in which Socrates tests what his interlocutor says and refutes it. There is, however, great debate amongst scholars regarding not only what is being refuted but also whether or not the elenchus can prove anything.
There are questions, in other words, about the topic of the elenchus and its purpose or goal. What is piety, he asks Euthyphro. Euthyphro appears to give five separate definitions of piety: For some commentators, what Socrates is searching for here is a definition. Other commentators argue that Socrates is searching for more than just the definition of piety but seeks a comprehensive account of the nature of piety. Another reading of the Socratic elenchus is that Socrates is not just concerned with the reply of the interlocutor but is concerned with the interlocutor himself.
Socrates is concerned with both epistemological and moral advances for the interlocutor and himself. It is not propositions or replies alone that are refuted, for Socrates does not conceive of them dwelling in isolation from those that hold them. Thus conceived, the elenchus refutes the person holding a particular view, not just the view. For instance, Socrates shames Thrasymachus when he shows him that he cannot maintain his view that justice is ignorance and injustice is wisdom Republic I d. The elenchus demonstrates that Thrasymachus cannot consistently maintain all his claims about the nature of justice.
In terms of goal, there are two common interpretations of the elenchus. Both have been developed by scholars in response to what Gregory Vlastos called the problem of the Socratic elenchus. The problem is how Socrates can claim that position W is false, when the only thing he has established is its inconsistency with other premises whose truth he has not tried to establish in the elenchus. The first response is what is called the constructivist position. A constructivist argues that the elenchus establishes the truth or falsity of individual answers. The elenchus on this interpretation can and does have positive results.
The second response is called the non-constructivist position. This position claims that Socrates does not think the elenchus can establish the truth or falsity of individual answers. The non-constructivist argues that all the elenchus can show is the inconsistency of W with the premises X, Y, and Z. The elenchus establishes the falsity of the conjunction of W, X, Y, and Z, but not the truth or falsity of any of those premises individually.
The purpose of the elenchus on this interpretation is to show the interlocutor that he is confused, and, according to some scholars, to use that confusion as a stepping stone on the way to establishing a more consistent, well-formed set of beliefs. It also ends without a conclusive answer to its question, a characteristic it shares with a number of Socratic dialogues.
Socrates tells Theaetetus that his mother Phaenarete was a midwife a and that he himself is an intellectual midwife. Whereas the craft of midwifery bd brings on labor pains or relieves them in order to help a woman deliver a child, Socrates does not watch over the body but over the soul, and helps his interlocutor give birth to an idea. He then applies the elenchus to test whether or not the intellectual offspring is a phantom or a fertile truth.
Socrates stresses that both he and actual midwives are barren, and cannot give birth to their own offspring. In spite of his own emptiness of ideas, Socrates claims to be skilled at bringing forth the ideas of others and examining them. The method of dialectic is thought to be more Platonic than Socratic, though one can understand why many have associated it with Socrates himself. There are two other definitions of dialectic in the Platonic corpus. First, in the Republic , Socrates distinguishes between dianoetic thinking, which makes use of the senses and assumes hypotheses, and dialectical thinking, which does not use the senses and goes beyond hypotheses to first principles Republic VII cc, da.
Second, in the Phaedrus , Sophist, Statesman , and Philebus , dialectic is defined as a method of collection and division. One collects things that are scattered into one kind and also divides each kind according to its species Phaedrus dc. Some scholars view the elenchus and dialectic as fundamentally different methods with different goals, while others view them as consistent and reconcilable. Some even view them as two parts of one argument procedure, in which the elenchus refutes and dialectic constructs.
Nearly every school of philosophy in antiquity had something positive to say about Socrates, and most of them drew their inspiration from him. Socrates also appears in the works of many famous modern philosophers. At a time when Athens sought to stabilize and recover from its defeat, the Athenian public may have been entertaining doubts about democracy as an efficient form of government. Socrates appears to have been a critic of democracy,  and some scholars interpret his trial as an expression of political infighting.
Claiming loyalty to his city, Socrates clashed with the current course of Athenian politics and society. One of Socrates's purported offenses to the city was his position as a social and moral critic. Rather than upholding a status quo and accepting the development of what he perceived as immorality within his region, Socrates questioned the collective notion of "might makes right" that he felt was common in Greece during this period.
Plato refers to Socrates as the " gadfly " of the state as the gadfly stings the horse into action, so Socrates stung various Athenians , insofar as he irritated some people with considerations of justice and the pursuit of goodness. According to Plato's Apology , Socrates's life as the "gadfly" of Athens began when his friend Chaerephon asked the oracle at Delphi if anyone were wiser than Socrates; the Oracle responded that no-one was wiser. Socrates believed the Oracle's response was not correct, because he believed he possessed no wisdom whatsoever.
He proceeded to test the riddle by approaching men considered wise by the people of Athens—statesmen, poets, and artisans—in order to refute the Oracle's pronouncement. Questioning them, however, Socrates concluded: Socrates realized the Oracle was correct; while so-called wise men thought themselves wise and yet were not, he himself knew he was not wise at all, which, paradoxically, made him the wiser one since he was the only person aware of his own ignorance.
Socrates's paradoxical wisdom made the prominent Athenians he publicly questioned look foolish, turning them against him and leading to accusations of wrongdoing. Socrates defended his role as a gadfly until the end: Robin Waterfield suggests that Socrates was a voluntary scapegoat; his death was the purifying remedy for Athens' misfortunes. In this view, the token of appreciation for Asclepius the Greek god for curing illness would represent a cure for Athens' ailments.
Socrates's death is described at the end of Plato's Phaedo , although Plato was not himself present at the execution. As to the veracity of Plato's account it seems possible he made choice of a number of certain factors perhaps omitting others in the description of the death, as the Phaedo description does not describe progress of the action of the poison Gill in concurrence with modern descriptions.
After he lay down, the man who administered the poison pinched his foot; Socrates could no longer feel his legs. The numbness slowly crept up his body until it reached his heart. Socrates chose to cover his face during the execution a6 Phaedo.http://wegoup777.online/el-inocente-novela-policaca-bib.php
According to Phaedo 61c—69e ,  Socrates states that "[a]ll of philosophy is training for death". Socrates last words are thought to be ironic C. Gill ,  or sincere J. Crito, we owe a rooster to Asclepius. Please, don't forget to pay the debt. Crito, we owe a cock to Asclepius, make this offering to him and do not forget.
Socrates turned down Crito's pleas to attempt an escape from prison. Xenophon and Plato agree that Socrates had an opportunity to escape, as his followers were able to bribe the prison guards. There have been several suggestions offered as reasons why he chose to stay:. The full reasoning behind his refusal to flee is the main subject of the Crito. Frey has suggested in truth, Socrates chose to commit suicide. Perhaps his most important contribution to Western thought is his dialectic method of inquiry, known as the Socratic method or method of "elenchus", which he largely applied to the examination of key moral concepts such as the Good and Justice.
It was first described by Plato in the Socratic Dialogues. To solve a problem, it would be broken down into a series of questions, the answers to which gradually distill the answer a person would seek. The development and practice of this method is one of Socrates's most enduring contributions, and is a key factor in earning his mantle as the father of political philosophy , ethics or moral philosophy, and as a figurehead of all the central themes in Western philosophy.
The Socratic method has often been considered as a defining element of American legal education. To illustrate the use of the Socratic method, a series of questions are posed to help a person or group to determine their underlying beliefs and the extent of their knowledge.
The Socratic method is a negative method of hypothesis elimination, in that better hypotheses are found by steadily identifying and eliminating those that lead to contradictions. It was designed to force one to examine one's own beliefs and the validity of such beliefs.
An alternative interpretation of the dialectic is that it is a method for direct perception of the Form of the Good. Philosopher Karl Popper describes the dialectic as "the art of intellectual intuition, of visualising the divine originals, the Forms or Ideas, of unveiling the Great Mystery behind the common man's everyday world of appearances. Hadot writes that "in Plato's view, every dialectical exercise, precisely because it is an exercise of pure thought, subject to the demands of the Logos , turns the soul away from the sensible world, and allows it to convert itself towards the Good.
The beliefs of Socrates, as distinct from those of Plato, are difficult to discern. Little in the way of concrete evidence exists to demarcate the two. The lengthy presentation of ideas given in most of the dialogues may be the ideas of Socrates himself, but which have been subsequently deformed or changed by Plato, and some scholars think Plato so adapted the Socratic style as to make the literary character and the philosopher himself impossible to distinguish. Others argue that he did have his own theories and beliefs.
Consequently, distinguishing the philosophical beliefs of Socrates from those of Plato and Xenophon has not proven easy, so it must be remembered that what is attributed to Socrates might actually be more the specific concerns of these two thinkers instead. The matter is complicated because the historical Socrates seems to have been notorious for asking questions but not answering, claiming to lack wisdom concerning the subjects about which he questioned others.
If anything in general can be said about the philosophical beliefs of Socrates, it is that he was morally, intellectually, and politically at odds with many of his fellow Athenians. When he is on trial for heresy and corrupting the minds of the youth of Athens, he uses his method of elenchos to demonstrate to the jurors that their moral values are wrong-headed. He tells them they are concerned with their families, careers, and political responsibilities when they ought to be worried about the "welfare of their souls".
Socrates's assertion that the gods had singled him out as a divine emissary seemed to provoke irritation, if not outright ridicule. Socrates also questioned the Sophistic doctrine that arete virtue can be taught. He liked to observe that successful fathers such as the prominent military general Pericles did not produce sons of their own quality.
Socrates argued that moral excellence was more a matter of divine bequest than parental nurture.
This belief may have contributed to his lack of anxiety about the future of his own sons. Also, according to A. Long, "There should be no doubt that, despite his claim to know only that he knew nothing, Socrates had strong beliefs about the divine", and, citing Xenophon's Memorabilia , 1. According to Xenophon, he was a teleologist who held that god arranges everything for the best.
Socrates frequently says his ideas are not his own, but his teachers'. He mentions several influences: Prodicus the rhetor and Anaxagoras the philosopher. Perhaps surprisingly, Socrates claims to have been deeply influenced by two women besides his mother: Plato's Symposium , a witch and priestess from Mantinea , taught him all he knows about eros , or love ; and that Aspasia , the mistress of Pericles , taught him the art of rhetoric.
Socrates | Internet Encyclopedia of Philosophy
Havelock , on the other hand, did not accept the view that Socrates's view was identical with that of Archelaus, in large part due to the reason of such anomalies and contradictions that have surfaced and "post-dated his death. Many of the beliefs traditionally attributed to the historical Socrates have been characterized as "paradoxical" because they seem to conflict with common sense.
The following are among the so-called Socratic paradoxes: The term, " Socratic paradox " can also refer to a self-referential paradox , originating in Socrates's utterance, "what I do not know I do not think I know",  often paraphrased as " I know that I know nothing. The statement " I know that I know nothing " is often attributed to Socrates, based on a statement in Plato's Apology.
Therefore, Socrates is claiming to know about the art of love, insofar as he knows how to ask questions. The only time he actually claimed to be wise was within Apology , in which he says he is wise "in the limited sense of having human wisdom". On the one hand, he drew a clear line between human ignorance and ideal knowledge; on the other, Plato's Symposium Diotima's Speech and Republic Allegory of the Cave describe a method for ascending to wisdom. In Plato's Theaetetus a , Socrates compares his treatment of the young people who come to him for philosophical advice to the way midwives treat their patients, and the way matrimonial matchmakers act.
This distinction is echoed in Xenophon's Symposium 3. For his part as a philosophical interlocutor, he leads his respondent to a clearer conception of wisdom, although he claims he is not himself a teacher Apology. Perhaps significantly, he points out that midwives are barren due to age, and women who have never given birth are unable to become midwives; they would have no experience or knowledge of birth and would be unable to separate the worthy infants from those that should be left on the hillside to be exposed. To judge this, the midwife must have experience and knowledge of what she is judging.
Socrates believed the best way for people to live was to focus on the pursuit of virtue rather than the pursuit, for instance, of material wealth. The idea that there are certain virtues formed a common thread in Socrates's teachings. These virtues represented the most important qualities for a person to have, foremost of which were the philosophical or intellectual virtues.
Socrates stressed that " the unexamined life is not worth living [and] ethical virtue is the only thing that matters. It is argued that Socrates believed "ideals belong in a world only the wise man can understand",  making the philosopher the only type of person suitable to govern others. In Plato's dialogue the Republic , Socrates openly objected to the democracy that ran Athens during his adult life. It was not only Athenian democracy: Socrates found short of ideal any government that did not conform to his presentation of a perfect regime led by philosophers, and Athenian government was far from that.
It is, however, possible that the Socrates of Plato's Republic is colored by Plato's own views. During the last years of Socrates's life, Athens was in continual flux due to political upheaval.
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Democracy was at last overthrown by a junta known as the Thirty Tyrants , led by Plato's relative, Critias , who had once been a student and friend of Socrates. The Tyrants ruled for about a year before the Athenian democracy was reinstated, at which point it declared an amnesty for all recent events. Socrates's opposition to democracy is often denied, and the question is one of the biggest philosophical debates when trying to determine exactly what Socrates believed.
The strongest argument of those who claim Socrates did not actually believe in the idea of philosopher kings is that the view is expressed no earlier than Plato's Republic , which is widely considered one of Plato's "Middle" dialogues and not representative of the historical Socrates's views. Furthermore, according to Plato's Apology of Socrates , an "early" dialogue, Socrates refused to pursue conventional politics; he often stated he could not look into other's matters or tell people how to live their lives when he did not yet understand how to live his own.
He believed he was a philosopher engaged in the pursuit of Truth, and did not claim to know it fully. Socrates's acceptance of his death sentence after his conviction can also be seen to support this view. It is often claimed much of the anti-democratic leanings are from Plato, who was never able to overcome his disgust at what was done to his teacher. In any case, it is clear Socrates thought the rule of the Thirty Tyrants was also objectionable; when called before them to assist in the arrest of a fellow Athenian, Socrates refused and narrowly escaped death before the Tyrants were overthrown.
He did, however, fulfill his duty to serve as Prytanis when a trial of a group of Generals who presided over a disastrous naval campaign were judged; even then, he maintained an uncompromising attitude, being one of those who refused to proceed in a manner not supported by the laws, despite intense pressure.
Socrates's apparent respect for democracy is one of the themes emphasized in the play Socrates on Trial by Andrew David Irvine. Irvine argues that it was because of his loyalty to Athenian democracy that Socrates was willing to accept the verdict of his fellow citizens. As Irvine puts it, "During a time of war and great social and intellectual upheaval, Socrates felt compelled to express his views openly, regardless of the consequences. As a result, he is remembered today, not only for his sharp wit and high ethical standards, but also for his loyalty to the view that in a democracy the best way for a man to serve himself, his friends, and his city—even during times of war—is by being loyal to, and by speaking publicly about, the truth.
In the Dialogues of Plato, though Socrates sometimes seems to support a mystical side, discussing reincarnation and the mystery religions , this is generally attributed to Plato. In the culmination of the philosophic path as discussed in Plato's Symposium , one comes to the Sea of Beauty or to the sight of "the beautiful itself" C ; only then can one become wise. In the Symposium , Socrates credits his speech on the philosophic path to his teacher, the priestess Diotima , who is not even sure if Socrates is capable of reaching the highest mysteries.
In the Meno , he refers to the Eleusinian Mysteries , telling Meno he would understand Socrates's answers better if only he could stay for the initiations next week. Further confusions result from the nature of these sources, insofar as the Platonic Dialogues are arguably the work of an artist-philosopher, whose meaning does not volunteer itself to the passive reader nor again the lifelong scholar. According to Olympiodorus the Younger in his Life of Plato ,  Plato himself "received instruction from the writers of tragedy" before taking up the study of philosophy.
His works are, indeed, dialogues; Plato's choice of this, the medium of Sophocles, Euripides, and the fictions of theatre, may reflect the ever-interpretable nature of his writings, as he has been called a "dramatist of reason". What is more, the first word of nearly all Plato's works is a significant term for that respective dialogue, and is used with its many connotations in mind. Finally, the Phaedrus and the Symposium each allude to Socrates's coy delivery of philosophic truths in conversation; the Socrates of the Phaedrus goes so far as to demand such dissembling and mystery in all writing.
These indirect methods may fail to satisfy some readers. It was this sign that prevented Socrates from entering into politics. In the Phaedrus , we are told Socrates considered this to be a form of "divine madness", the sort of insanity that is a gift from the gods and gives us poetry , mysticism , love , and even philosophy itself. Today, such a voice would be classified under the Diagnostic and Statistical Manual of Mental Disorders as a command hallucination. Socrates practiced and advocated divination. He was prominently lampooned in Aristophanes 's comedy The Clouds , produced when Socrates was in his mid-forties; he said at his trial according to Plato that the laughter of the theater was a harder task to answer than the arguments of his accusers.
In the play, Socrates is ridiculed for his dirtiness, which is associated with the Laconizing fad; also in plays by Callias , Eupolis , and Telecleides. Other comic poets who lampooned Socrates include Mnesimachus and Ameipsias. In all of these, Socrates and the Sophists were criticized for "the moral dangers inherent in contemporary thought and literature". Plato, Xenophon, and Aristotle are the main sources for the historical Socrates; however, Xenophon and Plato were students of Socrates, and they may idealize him; however, they wrote the only extended descriptions of Socrates that have come down to us in their complete form.
Aristotle refers frequently, but in passing, to Socrates in his writings. Almost all of Plato's works center on Socrates. However, Plato's later works appear to be more his own philosophy put into the mouth of his mentor. The Socratic Dialogues are a series of dialogues written by Plato and Xenophon in the form of discussions between Socrates and other persons of his time, or as discussions between Socrates's followers over his concepts. Plato's Phaedo is an example of this latter category. Although his Apology is a monologue delivered by Socrates, it is usually grouped with the Dialogues.
The Apology professes to be a record of the actual speech Socrates delivered in his own defense at the trial. In the Athenian jury system, an "apology" is composed of three parts: Plato generally does not place his own ideas in the mouth of a specific speaker; he lets ideas emerge via the Socratic Method , under the guidance of Socrates. Most of the dialogues present Socrates applying this method to some extent, but nowhere as completely as in the Euthyphro. In this dialogue, Socrates and Euthyphro go through several iterations of refining the answer to Socrates's question, " What is the pious, and what the impious?
In Plato's Dialogues, learning appears as a process of remembering. The soul , before its incarnation in the body, was in the realm of Ideas very similar to the Platonic "Forms". There, it saw things the way they truly are, rather than the pale shadows or copies we experience on earth. By a process of questioning, the soul can be brought to remember the ideas in their pure form, thus bringing wisdom.
Especially for Plato's writings referring to Socrates, it is not always clear which ideas brought forward by Socrates or his friends actually belonged to Socrates and which of these may have been new additions or elaborations by Plato—this is known as the Socratic Problem. Generally, the early works of Plato are considered to be close to the spirit of Socrates, whereas the later works—including Phaedo and Republic —are considered to be possibly products of Plato's elaborations.
Immediately, the students of Socrates set to work both on exercising their perceptions of his teachings in politics and also on developing many new philosophical schools of thought. Some of Athens' controversial and anti-democratic tyrants were contemporary or posthumous students of Socrates including Alcibiades and Critias. While "Socrates dealt with moral matters and took no notice at all of nature in general",  in his Dialogues, Plato would emphasize mathematics with metaphysical overtones mirroring that of Pythagoras —the former who would dominate Western thought well into the Renaissance.
Aristotle himself was as much of a philosopher as he was a scientist with extensive work in the fields of biology and physics. Socratic thought which challenged conventions, especially in stressing a simplistic way of living, became divorced from Plato's more detached and philosophical pursuits. This idea was inherited by one of Socrates's older students, Antisthenes , who became the originator of another philosophy in the years after Socrates's death: While some of the later contributions of Socrates to Hellenistic Era culture and philosophy as well as the Roman Era have been lost to time, his teachings began a resurgence in both medieval Europe and the Islamic Middle East alongside those of Aristotle and Stoicism.
Socrates is mentioned in the dialogue Kuzari by Jewish philosopher and rabbi Yehuda Halevi in which a Jew instructs the Khazar king about Judaism. Socrates's stature in Western philosophy returned in full force with the Renaissance and the Age of Reason in Europe when political theory began to resurface under those like Locke and Hobbes. To this day, different versions of the Socratic method are still used in classroom and law school discourse to expose underlying issues in both subject and the speaker. Over the past century, numerous plays about Socrates have also focused on Socrates's life and influence.
One of the most recent has been Socrates on Trial , a play based on Aristophanes's Clouds and Plato's Apology , Crito , and Phaedo , all adapted for modern performance. Evaluation of and reaction to Socrates has been undertaken by both historians and philosophers from the time of his death to the present day with a multitude of conclusions and perspectives. Although he was not directly prosecuted for his connection to Critias, leader of the Spartan-backed Thirty Tyrants , and "showed considerable personal courage in refusing to submit to [them]", he was seen by some as a figure who mentored oligarchs who became abusive tyrants, and undermined Athenian democracy.
The Sophistic movement that he railed at in life survived him, but by the 3rd century BC, was rapidly overtaken by the many philosophical schools of thought that Socrates influenced. Socrates's death is considered iconic and his status as a martyr of philosophy overshadows most contemporary and posthumous criticism. However, Xenophon mentions Socrates's "arrogance" and that he was "an expert in the art of primping" or "self-presentation". Some modern scholarship holds that, with so much of his own thought obscured and possibly altered by Plato, it is impossible to gain a clear picture of Socrates amid all the contradictory evidence.
That both Cynicism and Stoicism , which carried heavy influence from Socratic thought, were unlike or even contrary to Platonism further illustrates this. The ambiguity and lack of reliability serves as the modern basis of criticism—that it is nearly impossible to know the real Socrates. Some controversy also exists about Socrates's attitude towards homosexuality  and as to whether or not he believed in the Olympian gods , was monotheistic, or held some other religious viewpoint.
From Wikipedia, the free encyclopedia. This article is about the classical Greek philosopher. For other uses of Socrates, see Socrates disambiguation. For the Attic orator, see Isocrates. Prodicus , Anaxagoras , Archelaus. Virtually all subsequent Western philosophy , but Plato and Xenophon in particular. Plato from Raphael 's The School of Athens — Retrieved 20 November Cambridge English Pronouncing Dictionary. The Cambridge Companion to Greek Tragedy. Retrieved 19 November Reason and Religion in Socratic Philosophy. But the year of Socrates's birth is probably only an inference from Plato [who] has Socrates casually describe himself as having lived seventy years.
Socrates, Ironist and Moral Philosopher. Kahn - Ethics - p. Fictions of a Philosopher. Socrates, of course, is the only of these philosophers who didn't write anything Interviews from the Harvard Review of Philosophy p. The historical Socrates undoubtedly existed, but he did not write anything