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:''This page is about the [[classical Greece|Classical Greek]] [[Philosophy|philosopher]]. For the Portuguese prime minister, see [[José Sócrates]]. For other uses of Socrates, see [[Socrates (disambiguation)]].''
:''This page is about the [[classical Greece|Classical Greek]] [[Philosophy|philosopher]]. For the Portuguese prime minister, see [[José Sócrates]]. For other uses of Socrates, see [[Socrates (disambiguation)]].''
''' Socrates''' ([[Greek language|Greek]]: '''{{Polytonic|Σωκράτης}}''' [[470 BC]]&ndash;<!--PLEASE SEE TALK BEFORE CHANGING FOLLOWING DATE-->[[399 BC]]) was a [[Classical Greece|Classical Greek]] [[Philosophy|philosopher]]. Socrates is best known for the creation of [[Socratic irony]] and the [[Socratic Method|elenchus]] which bears his name. Specifically, Socrates is known for the practice of a philosophical type of [[pedagogy]] in which the teacher asks questions of the student in order to elicit the best answer from the student herself. He is credited with exerting a prodigious influence upon the founders of [[Western philosophy]] (viz, [[Plato]] and [[Aristotle]]). While Socrates's principal contribution to philosophy is in the field of [[ethics]], many scholars maintain that he made important contributions in [[epistemology]] and [[logic]] as well.
''' Socrates''' ([[Greek language|Greek]]: '''{{Polytonic|Σωκράτης}}''' [[470 BC]]&ndash;<!--PLEASE SEE TALK BEFORE CHANGING FOLLOWING DATE-->[[399 BC]]) was a [[Classical Greece|Classical Greek]] [[Philosophy|philosopher]]. He is best known for the creation of [[Socratic irony]] and the [[Socratic Method|elenchus]] which bears his name. Specifically, Socrates is known for the practice of a philosophical type of [[pedagogy]] in which the teacher asks questions of the student in order to elicit the best answer from the student herself. He is credited with exerting a prodigious influence upon the founders of [[Western philosophy]] (viz, [[Plato]] and [[Aristotle]]). While Socrates's principal contribution to philosophy is in the field of [[ethics]], many scholars maintain that he made important contributions in [[epistemology]] and [[logic]] as well.


Knowledge about Socrates has come chiefly through the writings of a former student of his, [[Plato]]. However, classical scholars disagree as to whether a historically accurate portrayal of Socrates can be extracted from ''any'' of the sources. [[Plato#Plato.27s_Dialogs|Plato's dialogs]] portray him in a variety of lights; as a teacher who denies having disciples, as a man of reason who obeys a divine voice in his head, and a [[pious]] man who is executed for the state's own expediency.
Knowledge about Socrates has come chiefly through the writings of a former student of his, [[Plato]]. However, classical scholars disagree as to whether a historically accurate portrayal of Socrates can be extracted from ''any'' of the sources. [[Plato#Plato.27s_Dialogs|Plato's dialogs]] portray him in a variety of lights; as a teacher who denies having disciples, as a man of reason who obeys a divine voice in his head, and a [[pious]] man who is executed for the state's own expediency.

Revision as of 06:54, 11 November 2007

Socrates (Σωκράτης)
EraAncient philosophy
RegionWestern Philosophy
SchoolClassical Greek, Socratic school
Main interests
epistemology, ethics
Notable ideas
Socratic method, Socratic irony
This page is about the Classical Greek philosopher. For the Portuguese prime minister, see José Sócrates. For other uses of Socrates, see Socrates (disambiguation).

Socrates (Greek: Σωκράτης 470 BC399 BC) was a Classical Greek philosopher. He is best known for the creation of Socratic irony and the elenchus which bears his name. Specifically, Socrates is known for the practice of a philosophical type of pedagogy in which the teacher asks questions of the student in order to elicit the best answer from the student herself. He is credited with exerting a prodigious influence upon the founders of Western philosophy (viz, Plato and Aristotle). While Socrates's principal contribution to philosophy is in the field of ethics, many scholars maintain that he made important contributions in epistemology and logic as well.

Knowledge about Socrates has come chiefly through the writings of a former student of his, Plato. However, classical scholars disagree as to whether a historically accurate portrayal of Socrates can be extracted from any of the sources. Plato's dialogs portray him in a variety of lights; as a teacher who denies having disciples, as a man of reason who obeys a divine voice in his head, and a pious man who is executed for the state's own expediency.

Socrates appears to have disparaged the pleasures of the senses, yet could be excited by beauty; he seemed devoted to the education of the citizens of Athens, but behaved indifferently towards his own sons. These unresolved factors do nothing to reduce the status of Socrates as one of the founding fathers of philosophy.

Life

Details about Socrates are derived from three contemporary sources: the dialogues of Plato and Xenophon (associates or students of Socrates), and the plays of Aristophanes. There is no evidence that Socrates himself published any writings. He has been depicted by some scholars, including Eric Havelock and Walter Ong, as a champion of oral modes of communication, standing up at the dawn of writing against its haphazard diffusion.[1]

Aristophanes' play The Clouds portrays Socrates as a clown who teaches his students how to bamboozle their way out of debt. Most of Aristophanes' works, however, function as parodies. Thus, one should not take his portrayal of Socrates at face value.

Socrates Tears Alcibiades from the Embrace of Sensual Pleasure, by Jean-Baptiste Regnault (1791).

According to Plato, Socrates' father was Sophroniscus and his mother Phaenarete, a midwife. Socrates married Xanthippe, who was much younger than her husband. She bore him three sons, Lamprocles, Sophroniscus and Menexenus. His friend Crito criticized him for abandoning his sons when he refused to try to escape before his execution.

It is unclear how Socrates earned a living. According to Timon of Phlius and later sources, Socrates took over the profession of stonemasonry from his father. There was a tradition in antiquity, not credited by modern scholarship, that Socrates crafted the statues of the Three Graces, which stood near the Acropolis until the second century AD. [a]

There is evidence which indicates that Socrates never engaged in a profession: In Xenophon's Symposium, Socrates is reported as saying he devotes himself only to what he regards as the most important art or occupation: discussing philosophy. Aristophanes portrays Socrates as accepting payment for teaching and running a sophist school with Chaerephon, in The Clouds, while in Plato's Apology and Symposium and in Xenophon's accounts, Socrates explicitly denies accepting payment for teaching. More specifically, in the Apology Socrates cites his poverty as proof that he is not a teacher.

Several of Plato's dialogues refer to Socrates' military service. Socrates says he served in the Athenian army during three campaigns: at Potidaea, Amphipolis, and Delium. In the Symposium Alcibiades describes Socrates' valor in the battles of Potidaea and Delium, recounting how Socrates saved his life in the former battle (219e-221b). Socrates' exceptional service at Delium is also mentioned in the Laches, by the general the dialogue is named after (181b). In the Apology Socrates compares his military service to his courtroom troubles, and says that anyone on the jury who thinks he ought to retreat from philosophy must also think that soldiers should retreat when it looks like they will be killed in battle.

Trial and death

The Death of Socrates, by Jacques-Louis David (1787).

The trial and execution of Socrates was the climax of his career and a central event in the dialogues of Plato.

Socrates admits in this series of dialogues that he could have avoided the trial by abandoning philosophy and going home to mind his own business. After his conviction, he could have avoided the death penalty by escaping with the help of his friends. The reason for his cooperation with the state's mandate forms a valuable philosophical insight in its own right, and is best articulated by the dialogues themselves, especially in his dialogue with Crito.

Socrates lived during the time of the transition from the height of the Athenian Hegemony to its decline with the defeat by Sparta and its allies in the Peloponnesian War. At a time when Athens was seeking to stabilize and recover from its humiliating 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 his trial is interpreted by some scholars to be an expression of political infighting.

Despite claiming death-defying loyalty to his city, Socrates' pursuit of virtue and his strict adherence to truth clashed with the current course of Athenian politics and society.[b] He praises Sparta, arch rival to Athens, directly and indirectly in various dialogues. But perhaps the most historically accurate of Socrates' offences to the city was his position as a social and moral critic. Rather than upholding a status quo and accepting the development of immorality within his region, Socrates worked to undermine the collective notion of "might makes right" so common to Greece during this period. Plato refers to Socrates as the gadfly of the state, insofar as he irritated the establishment with considerations of justice and the pursuit of goodness. His attempts to improve the Athenian's sense of justice may have been the source of his execution.

According to Plato's Apology, Socrates' life as the "gadfly" of Athens began when his friend Chaerephon asked the oracle at Delphi if anyone was wiser than Socrates; the Oracle responded that none was wiser than Socrates. Socrates believed that what the Oracle had said was a riddle, considering there is no record of the oracle ever giving individuals praise for their achievements or knowledge. He proceeded to test the riddle through approaching men who were considered to be wise by the people of Athens. He questioned the men of Athens about their knowledge of good, beauty, and virtue. Finding that they knew nothing and yet believed themselves to know much, Socrates came to the conclusion that he was wise only insofar as "that what I don't know, I don't think I know." Socrates' 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: at his trial, when Socrates is asked to propose his own punishment, he suggests a wage paid by the government instead, to finance the time he spends as Athens' benefactor.[2]

He was nevertheless found guilty of corrupting the minds of the youth of Athens and sentenced to death by drinking a mix of the poisonous hemlock. Socrates' death is described at the end of Plato's Phaedo. Socrates turned down the pleas of Crito to attempt an escape from prison. After drinking the poison, he was instructed to walk around until his limbs felt heavy. After he laid 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. Shortly before dying, Socrates spoke his last words to Crito saying, "Crito, we owe a cock to Asclepius. Please, don't forget to pay the debt." Asclepius was the Greek god for curing illness, and it is likely that Socrates' last words were implied to mean that death is the cure, and freedom, of the soul from the body. The Roman philosopher Seneca attempted to emulate Socrates' death by hemlock when forced to commit suicide by the Emperor Nero.

According to Xenophon and Plato, Socrates had an opportunity to escape, as his followers were able to bribe the prison guards. After escaping, Socrates would have had to flee from Athens. However, Socrates refused to escape for several reasons. 1. He believed that such a flight would indicate a fear of death, which he believed no true philosopher has. 2. Even if he did leave, he, and his teaching, would fare no better in another country. 3. Having knowingly agreed to live under the city's laws, he implicitly subjected himself to the possibility of being accused of crimes by its citizens and judged guilty by its jury. To do otherwise would have caused him to break his 'contract' with the state, and by so doing harming it, an act contrary to Socratic principle. The full reasoning behind his refusal to flee is the main subject of the Crito.

According to Xenophon's story of Socrates' defense to the jury, Socrates purposefully gives a defiant defense to the jury because "he believed he would be better off dead." Xenophon's explanation goes on to describe a defense by Socrates that explains the rigors of old age, and how Socrates will be glad to circumvent these by being sentenced to death. It is also understood that Socrates not only wished to avoid the pains of old age, but also to die because he "actually believed the right time had come for him to die."

Philosophy

Socratic method

Perhaps his most important contribution to Western thought is his dialectic method of inquiry, known as the Socratic Method or method of elenchos, 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 you seek. The influence of this approach is most strongly felt today in the use of the Scientific Method, in which hypothesis is the first stage. The development and practice of this method is one of Socrates 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.

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 which lead to contradictions. It was designed to force one to examine one's own beliefs and the validity of such beliefs. In fact, Socrates once said, "I know you won't believe me, but the highest form of Human Excellence is to question oneself and others."[3]

Philosophical beliefs

The beliefs of Socrates, as opposed to those of Plato, are difficult to discern. Little in the way of concrete evidence demarcates the two. The lengthy theories given in most of the dialogues are those of Plato, and it is thought that 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, but there is much controversy over what these might have been, owing to the difficulty of separating Socrates from Plato and the difficulty of interpreting even the dramatic writings concerning Socrates. Consequently, distinguishing the philosophical beliefs of Socrates from those of Plato and Xenophon is not easy and it must be remembered that what is attributed to Socrates might more closely reflect the specific concerns of these thinkers.

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 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 that they are concerned with their families, careers, and political responsibilities when they ought to be worried about the "welfare of their souls." Socrates's belief in the immortality of the soul, and his conviction that the gods had singled him out as a divine emissary seemed to provoke if not annoyance, at least ridicule. Socrates also questioned the Sophistic doctrine that arete (that is, 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.

Socrates frequently says that his ideas are not his own, but his teachers'. He mentions several influences: Prodicus the rhetor and Anaxagoras the scientist. Perhaps surprisingly, Socrates claims to have been deeply influenced by two women besides his mother. He says that Diotima, 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 funeral orations. John Burnet argued that his principal teacher was the Anaxagorean Archelaus but that his ideas were as Plato described them; Eric A. Havelock, on the other hand, considered Socrates' association with the Anaxagoreans to be evidence of Plato's philosophical separation from Socrates.

Knowledge

Bust of Socrates, Roman marble, Louvre museum

Socrates seems to have often said that his wisdom was limited to an awareness of his own ignorance. Socrates may have believed that wrongdoing was a consequence of ignorance, that those who did wrong knew no better. The one thing Socrates consistently claimed to have knowledge of was "the art of love" which he connected with the concept of "the love of wisdom", i.e., philosophy. He never actually claimed to be wise, only to understand the path that a lover of wisdom must take in pursuing it. It is debatable whether Socrates believed that humans (as opposed to gods like Apollo) could actually become wise. 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 (150a) Socrates compares himself to a true matchmaker (προμνηστικός), as distinguished from a panderer (προᾰγωγός). This distinction is echoed in Xenophon's Symposium (3.20), when Socrates jokes about his certainty of being able to make a fortune, if he chose to practice the art of pandering. For his part as a philosophical interlocutor, he leads his respondent to a clearer conception of wisdom, although he claims that he is not himself a teacher (Apology). His role, he claims, is more properly to be understood as analogous to a midwife (μαῖα). Socrates explains that he is himself barren of theories, but knows how to bring the theories of others to birth and determine whether they are worthy or mere "wind eggs" (ἀνεμιαῖον). Perhaps significantly, he points out that midwives are barren due to age, and women who have never given birth are unable to become midwives; a truly barren woman 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.

Virtue

Socrates believed that the best way for people to live was to focus on self-development rather than the pursuit of material wealth. He always invited others to try to concentrate more on friendships and a sense of true community, for Socrates felt that this was the best way for people to grow together as a populace. His actions lived up to this: in the end, Socrates accepted his death sentence when most thought he would simply leave Athens, as he felt he could not run away from or go against the will of his community; as mentioned above, his reputation for valor on the battlefield was without reproach.

The idea that humans possessed certain virtues formed a common thread in Socrates' 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 "virtue was the most valuable of all possessions; the ideal life was spent in search of the Good. Truth lies beneath the shadows of existence, and that it is the job of the philosopher to show the rest how little they really know." Ultimately, virtue relates to the form of the Good; to truly be good and not just act with "right opinion"; one must come to know the unchanging Good in itself. In the Republic, he describes the "divided line", a continuum of ignorance to knowledge with the Good on top of it all; only at the top of this line do we find true good and the knowledge of such.

Politics

It is often argued that Socrates believed "ideals belong in a world that only the wise man can understand", making the philosopher the only type of person suitable to govern others. According to Plato's account, Socrates was in no way subtle about his particular beliefs on government. He openly objected to the democracy that ran Athens during his adult life. It was not only Athenian democracy: Socrates objected to any form of government that did not conform to his ideal of a perfect republic led by philosophers, and Athenian government was far from that. It is, however, possible that Plato's account is coloured here by his own views. During the last years of Socrates' life, Athens was in continual flux due to political upheaval. Democracy was at last overthrown by a junta known as the Thirty Tyrants, led by Plato's relative, Critias, who had been a student 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. Four years later, it acted to execute Socrates.

This argument is often denied, and the question is one of the biggest philosophical debates when trying to determine what, exactly, it was that Socrates believed. The strongest argument of those who claim that Socrates did not actually believe in the idea of philosopher kings is Socrates' constant refusal to enter into politics or participate in government of any sort; he often stated that 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' acceptance of his death sentence, after his conviction by the Boule (Senate), can also be seen to support this view. It is often claimed that 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 that Socrates thought that the rule of the Thirty Tyrants was at least as objectionable as democracy; 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.[4] Judging by his actions, he considered the rule of the Thirty Tyrants less legitimate than that of the democratic senate who sentenced him to death.

Mysticism

In the dialogues of Plato, Socrates often seems to surport a mystical side, discussing reincarnation and the mystery religions; however, this is generally attributed to Plato[citation needed]. Regardless, this cannot be dismissed out of hand, as we cannot be sure of the differences between the views of Plato and Socrates; in addition, there seem to be some corollaries in the works of Xenophon. In the culmination of the philosophic path as discussed in Plato's Symposium and Republic, one comes to the Sea of Beauty or to the sight of the form of the Good in an experience akin to mystical revelation; 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' 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. Plato himself was a playwright 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 interpretable nature of his writings. What is more, the first word of nearly all Plato's works is a, or the, significant term for that respective study, and is used with the commonly approved definition in mind. Finally, the Phaedrus and the Symposium each allude to Socrates' 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. The mysticism we often find in Plato, appearing here and there and couched in some enigmatic tract of symbol and irony, is often at odds with the mysticism that Plato's Socrates expounds in some other dialogue. These mystical resolutions to thitherto rigorous inquiries and analyses fail to satisfy caring readers, without fail. Whether they would fail to satisfy readers who understood them is another question, and will not, in all probability, ever be resolved.

Perhaps the most interesting facet of this is Socrates' reliance on what the Greeks called his "daemonic sign", an averting (ἀποτρεπτικός) inner voice that Socrates heard only when he was about to make a mistake. 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. Alternately, the sign is often taken to be what we would call "intuition"; however, Socrates' characterization of the phenomenon as "daemonic" suggests that its origin is divine, mysterious, and independent of his own thoughts.

Satirical playwrights

He was prominently lampooned in Aristophanes' 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. Soren Kierkegaard believed this play was a more accurate representation of Socrates than those of his students. In the play, Socrates is ridiculed for his dirtiness, which is associated with the Laconizing fad; also in plays by Callias, Eupolis, and Telecleides. In all of these, Socrates and the Sophists were criticised for "the moral dangers inherent in contemporary thought and literature".

Prose sources

Plato, Xenophon, and Aristotle are the main sources for the historical Socrates; however, Xenophon and Plato were direct disciples of Socrates, and presumably, they idealize him; however, they wrote the only continuous descriptions of Socrates that have come down to us. Aristotle refers frequently, but in passing, to Socrates in his writings. Almost all of Plato's works center around Socrates. However, Plato's latter works appear to be more his own philosophy put into the mouth of his mentor.

The Socratic dialogues

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' 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 that Socrates delivered in his own defense at the trial. In the Athenian jury system, an "apology" is composed of three parts: a speech, followed by a counter-assessment, then some final words. "Apology" is a transliteration, not a translation, of the Greek apologia, meaning "defense"; in this sense it is not apologetic according to our contemporary use of the term.

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' 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 the Republic — are considered to be possibly products of Plato's elaborations.

Notes

^ a: The ancient tradition is attested in Pausanias, Template:EqualsPaus.+1.22.1 1.22.8; for a modern denial, see Kleine Pauly, "Sokrates" 7; the tradition is a confusion with the sculptor, Socrates of Thebes, mentioned in Pausanias Template:EqualsPaus.+9.25.1 9.25.3, a contemporary of Pindar.
^ b: Here it is telling to refer to Thucydides: "Reckless audacity came to be considered the courage of a loyal ally; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question inaptness to act on any. Frantic violence, became the attribute of manliness; cautious plotting, a justifiable means of self-defence. The advocate of extreme measures was always trustworthy; his opponent a man to be suspected."[5]

Citations

  1. ^ Ong, Walter (2002). Orality and Literacy. New York: Routledge. ISBN 0415281296.
  2. ^ Brun, Jean (1978 (sixth edition)). Socrate. Presses universitaires de France. pp. 39–40. ISBN 2-13-035620-6. {{cite book}}: Check date values in: |date= (help)
  3. ^ Coppens, Philip, "Socrates, that’s the question," Feature Articles - Biographies, PhilipCoppens.com.
  4. ^ Kagan, Donald. The Fall of the Athenian Empire. First. Ithaca, New York: Cornell University Press, 1987.
  5. ^ Thucydides. LXXXII. The Peloponnesian War. The Perseus Digital Library Project. P, 2000. Tufts University. 11 November 2007. [1]

References

Further reading

  • Bernas, Richard, cond. Socrate. By Erik Satie. LTM/Boutique, 2006
  • Bruell, C. (1994). “On Plato’s Political Philosophy,” Review of Politics, 56: 261-82.
  • Bruell, C. (1999). On the Socratic Education: An Introduction to the Shorter Platonic Dialogues, Lanham, MD: Rowman and Littlefield.
  • Grube, G.M.A.(2002). " Plato, Five Dialogues". Hackett Publishing Company, Inc.
  • Hanson, V.D. (2001). "Socrates Dies at Delium, 424 B.C.," What If? 2, Robert Cowley, editor, G.P. Putnam's Sons, NY.
  • Egan, K. The educated mind : how cognitive tools shape our understanding. (1997) University of Chicago Press, Chicago. ISBN 0-226-19036-6 p. 137-144
  • Kierkegaard, Soren (1968). The Concept of Irony: with Constant Reference to Socrates. Bloomington: Indiana University Press. ISBN 9780253201119.
  • Levinson, Paul (2007). The Plot to Save Socrates. New York: Tor Books. ISBN 0765311976.
  • Luce, J.V. (1992). An Introduction to Greek Philosophy, Thames & Hudson, NY.
  • Maritain, J. (1930, 1991). Introduction to Philosophy, Christian Classics, Inc., Westminster, MD.
  • Robinson, R. (1953). Ch. 2: "Elenchus", Plato's Earlier Dialectic, 2nd edition (Clarendon Press, Oxford).
  • Robinson, R. (1953). Ch. 3: "Elenchus: Direct and Indirect," Plato's Earlier Dialectic, 2nd edition (Clarendon Press, Oxford).
  • Taylor, C.C.W. , Hare, R.M. & Barnes, J. (1998). Greek Philosophers — Socrates, Plato, and Aristotle, Oxford University Press, NY.
  • Taylor, C.C.W. (2001). Socrates: A very short introduction. Oxford: Oxford University Press.
  • "The Death of Socrates." 28 October 2007 [2]
  • Vlastos, Gregory. (1991). "Socrates: Ironist and Moral Philosopher". Ithaca, NY: Cornell University Press

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