Relevant bibliographies by topics / Socrates

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Socrates'

Author: Grafiati
Published: 4 June 2021
Last updated: 21 December 2024

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Journal articles on the topic "Socrates"

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Volpe, Enrico. "The Figure of Socrates in Numenius of Apamea: Theology, Platonism, and Pythagoreanism (fr. 24 des Places)." Peitho. Examina Antiqua 13, no. 1 (December 23, 2022): 169–84. http://dx.doi.org/10.14746/pea.2022.1.8.

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Numenius is one of the most important authors who, in the Imperial Age, deal with the figure of Socrates. Socrates is important in the Platon­ic tradition, in particular in the sceptical tradition, when the Socratic dubitative “spirit” of the first Platonic dialogues became important to justify the “suspension of judgement.” Numenius criticises the whole Academic tradition by saying that the Academics (particularly the sceptics) betrayed the original doctrine of Plato and formulated a new image of Socrates. For Numenius, Socrates plays a central role because Plato would have inherited his doctrine. What does Socrates’s doctrine consist in? According to Numenius, Socrates theorised a “doctrine of three Gods” (which can be likely found in the second Platonic epistle) which is strictly bound up with the main aspect of Plato’s thought. In fact, in Numenius’s view, Plato belongs to a genealogy which can be linked to Pythagoras himself. From this perspective, Numenius says that Socrates’s original thought is a theology which also belongs to the Pythagorean tradition and which Plato further developed. For Nume­nius, Socrates is not the philosopher of doubt, but a theologian who first theorised the existence of three levels of reality (Gods), which is also the kernel of Numenius’s metaphysical system. For this reason, Numenius puts Socrates within a theological genealogy that begins with Pythago­ras and continues with Socrates and Plato, and that the Academics and the Socratics failed to understand.
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Araújo, Fabíola Menezes, and Micael Silva. "A Doença de Sócrates, ou a Doença Sócrates? Nietzsche entre Instinto e Razão." Revista Portuguesa de Filosofia 77, no. 1 (April 30, 2021): 297–324. http://dx.doi.org/10.17990/rpf/2021_77_1_0297.

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“Socratism despises instinct and, with it, art. It denies wisdom just where it is in its most proper reign”. With this quote from The Dionysian world’s view Nietzsche shows up how he takes the philosophy’s most emblematic figure since the phylosophy’s birth in a duel. Nietzsche starred a duel with Socrates, or rather with what his represents in the course of Western thought. Nietzsche will regard Socrates as a kind of philosopher-antipode that will be present in early Nietzschean’s writings to the later works. The term ‘socratism’ encompasses a number of consequences not exactly to Socrates’s philosophy, but to the way within the German philosopher considers the master of Plato legacy’s as a cultural degeneration to what is here called Socrates’s sickness, other the sickness that is Socrates. Our intention here is to put in question this legacy. To overcome the metaphysics where the socratism as a disease takes place, our author calls the tragic.
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Pentassuglio, Francesca. "One Socrates and Many. A Discussion of the Volume Socrates and the Socratic Dialogue." Elenchos 40, no. 2 (November 26, 2019): 431–43. http://dx.doi.org/10.1515/elen-2019-0020.

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Abstract The volume Socrates and the Socratic Dialogue, recently edited by Ch. Moore and A. Stavru (Brill, 2018), favours the pluralistic approach to the sources that has gained increasing acceptance over the last decades, and thus shares the choice not to limit the study of Socrates to the canonical ‘quartet’ Aristophanes, Plato, Xenophon, and Aristotle. Indeed, the volume partly continues an existing trend, but at the same time proves to reinforce it by further refining and scrutinising this field of research. The very welcome result is a collection of essays that provides a rich and nuanced picture of Socrates from the Old Comedy to Neoplatonism, based on Socratic literature as well as non-Socratic material – the latter including both non-Socratic authors and non-Socratic passages by Socratic authors. Because of the variety of themes and the number of contributions, which present a vast range of methodological approaches, the work offers a privileged point of view for investigating the ongoing advancements in our understanding of Socratism. Rather than providing a thorough presentation of all chapters, which would inevitably oversimplify their content, this paper attempts to highlight – also through the comparison with the existing literature – the main results of the analysis conducted and their specific contribution to the field.
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Carvalho, John M. "Socrates' Refutation of Apollo." Journal of Ancient Philosophy 8, no. 2 (November 10, 2014): 40. http://dx.doi.org/10.11606/issn.1981-9471.v8i2p40-56.

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It has been argued about Plato’s early dialogues that Socrates is made there to privilege beliefs derived from “information” he receives through certain forms of divination. These beliefs, the argument continues, are allowed to supplement Socrates’s elenctically established human knowledge while remaining “logically independent” of it.Such a view is needed, some believe, to solve the paradox that, while Socrates disavows knowledge of anything great or small, he is convinced that his life is morally unimpeachable. Socrates will also claim that wrongdoing is the result of ignorance implying that virtue follows from knowledge. These apparent conflicts can be explained, it is supposed, by Socrates’s confidence in divine signs which, while failing to secure the knowledge Socrates is seeking in answers to his “What is F?” questions, gives him the warrant he requires to hold the beliefs he does. This warrant could be substantively challenged, however, if it turned out that Socrates also believes these divine signs may be subject to elenctic refutation. I show, here, that Socrates does refute Apollo or, rather, that Socrates performs an elenchus on the god’s pronouncement, and that this elenctic test sheds important light on the meaning and function of “refutation” in Socratic argumentation. What Socrates hopes to exhibit through his examinations of the politicians, poets and artisans is just that, since there is someone wiser than Socrates, he has reasons for believing the god means something other than what he appears at first to say. If the apparent meaning of Apollo’s pronouncement cannot be shown to be inconsistent with the god’s otherwise infallible wisdom, Socrates will have reasons for doubting his own claim to lack such wisdom and for accepting the indictment brought against him. At his trial, Socrates argues that he refuted Apollo, but the jury, ironically, disagrees and convicts him of impiety.
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Pichanick, Alan. "Socratic Silence in the Cleitophon." PLATO JOURNAL 17 (March 1, 2018): 65–70. http://dx.doi.org/10.14195/2183-4105_17_4.

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Plato’s Cleitophon is the only dialogue in which Plato presents an unanswered rebuke of Socratic philosophy by an interlocutor. Consequently, most commentators have thus rejected the dialogue as inauthentic, or have otherwise explained away the bewildering Socratic silence at the dialogue’s conclusion. In this paper I explore why Socrates chooses silence as the response to Cleitophon’s rebuke of Socrates. I argue that (and why) Socratic silence is the only way of “talking” with Cleitophon: Cleitophon’s “Socratic speech” implies notions about nomos, the soul, and philosophy that turn out to be uniquely anti-Socratic. The dramatic disjunctions between Cleitophon’s distorted image of Socrates and the real Socrates, and between Cleitophon himself and Socrates, not only make most poignant the tension between the philosopher and the city but also point to the very conditions of philosophical dialogue.
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Suvák, Vladislav. "Obrazy Sókrata v Diónových Řečech." REFLEXE 2021, no. 61 (February 28, 2022): 3–20. http://dx.doi.org/10.14712/25337637.2022.1.

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The paper deals with three topics that could help us in attempting to understand the way Dio Chrysostom approaches the figure of Socrates and transforms it. The first part demonstrates that, with regard to Socrates, Dio prefers non-Platonic sources over Platonic ones, as he relies mainly on the Antisthenian line of Socratic literature. The second part deals with Dio’s concept of the relationship between the philosopher and the ruler, which is closely linked to his personal attitude to the Roman emperor. The third part focuses on how Dio reinterprets Socratesʼs demand for philosophical education and endows it with a Cynical character.
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Rosano, Michael J. "Citizenship and Socrates in Plato's Crito." Review of Politics 62, no. 3 (2000): 451–77. http://dx.doi.org/10.1017/s0034670500041656.

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Plato's Crito articulates the problem of political obligation by clarifying the paradoxical relation between Socratic philosophy and citizenship embodied in the relationship between Socrates and Crito. Scholars obscure the dialogue either by taking the arguments Socrates gives to the laws of Athens as his own reasons for obeying the law rather than as agents of Crito's edification or by severing Socrates from the laws while misunderstanding Crito's significance to political obligation. Socrates bolsters Crito's commitment to civic virtue and the rule of law while revealing their parameters and the self-sufficiency of Socratic philosophy by implicitly raising the issue of voluntary injustice. The tension between Socratic philosophy and citizenship shows the need to view Socrates' defense of citizenship in the light of his defense of philosophy.
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Cornelli, Gabriele. "Socrates and Alcibiades." PLATO JOURNAL 14 (July 22, 2015): 39–51. http://dx.doi.org/10.14195/2183-4105_14_3.

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In Plato’s Symposium eros and paideia draw the fabric of dramatic and rhetorical speeches and, especially, the picture of the relation between Socrates and Alcibiades. This paper will focus, firstly, on two important facts, which are essential for the correct understanding of the dialogue, both of which appear at the beginning. First, it is said that Socrates, Alcibiades and the others (172 b) were present at the famous banquet, and second, that the banquet and the erotic speeches of the participants were so celebrated as to attract the attention for several decades to come. So, the memory of that symposium is thus the memory, far beyond the other symposiasts, and through the erotic speeches, of something precise: that is, a particularly significant relationship, that between Socrates and Alcibiades. What matters most for the aim of this paper is the fact that Alcibiades is considered one of the major reasons for the defeat of Athens and the main cause of the crisis into which the city was plunged during the last years of 5th century BC. Due to the distrust of the city towards the groups of ‘philosophers’ that remitted to Alcibiades’ group, it is no surprise that the so-called Socratics committed themselves to refuting the accusation of Socrates having been Alcibiades’ mentor, to the point of reversing the charge. In the same way as the others Plato, also a Socratic, concerns himself with what might be called the ‘Alcibiades’ Connection’. Realizing there obviously was no way to deny the deep connection between Socrates and Alcibiades, he uses a clever dramatic construction with the intention of operating a political intervention upon the memory of this relationship, that is, of rewriting history, with the intent of relieving him of a more precise charge, which must have especially weighed upon Plato andupon Socrates’ memory: of him having been Alcibiades’ lover/mentor. This Platonic apology is based, ultimately, in a clever rhetorical strategy, which emphasizes the now traditional sexual paranomia of Alcibiades, in order tomake him guilty of an attempted excessive and outrageous seduction not only of Socrates, but of the polis itself. Reusing comic and oratorical/rhetorical motifs of his time, therefore, Plato deepens the J’accuse against Alcibiades, trying to withdraw him from the orbit of Socrates and the Socratics.
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Prince, S. H. "Socrates and the Socratics." Classical Review 55, no. 2 (October 2005): 424–26. http://dx.doi.org/10.1093/clrevj/bni236.

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Etemadifard, Azam, and Malik Hoseyney. "Socrates in Thee Plato's Works: Uniformity of Styles and Life in all the Works." International Letters of Social and Humanistic Sciences 59 (September 2015): 13–19. http://dx.doi.org/10.18052/www.scipress.com/ilshs.59.13.

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Despite the fact, only one of the Plato's treatises among his coaction of works is titled "Defending Socrates"; however, one can say that all the Plato's works are based on defense of Socrates. Meanwhile, they are founded on defending Socratic thoughts, manners and finally his life. Some scholars have considered historic Socrates as being distinct from the Platonic Socrates with regards to the Plato's thoughts. The author intends, contrary to that which is famous regarding Socrates inthe Plato's works, to see the Socratic life and manner as being uniform in all the works; Hence based on this uniformity, the principles governing on his original philosophical life have been inferred from the content of his thoughts.
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Dissertations / Theses on the topic "Socrates"

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Wu, Yidi, and Yidi Wu. "Socrates' Daimonion." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/625687.

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Socrates' daimonion [δαιμόνιον] is a very complicated issue. What the daimonion is and what roles it played in Socratic way of life are the two central and probably most difficult questions about this issue, since Plato and Xenophon provided different images of Socrates' daimonion. Still, this paper tries to list and analyze all Plato's and Xenophon's accounts concerning the daimonion in order to examine both similarities and differences between them and offer a comprehensive image of Socrates' daimonion that can answer the two central questions. In fact, these two questions are so important for Socrates' daimonion, because intrinsically they are in relation to the two charges Socrates faced: his impiety to the city-gods and his corruption of Athenian youths. No matter how distinct Plato’s description of daimonion is from Xenophon, they both attempted to defend their common teacher against the two charges. It is said that Socrates' daimonion caused the charge of his impiety, as Socrates only acknowledged his daimonion but not the city-gods that his contemporary Athenians believed in. Therefore, both Plato and Xenophon put much effort in arguing Socrates' daimonion proves his piety. Plato endeavored to demonstrate Socrates' daimonion belongs to the divine system of city-gods, while Xenophon in order to undermine the particularity of the daimonion, claimed it, other than name, has no difference from the divination that Athenians resort to. Furthermore, the accounts of Socrates' daimonion in the widely-accepted pseudo-Platonic dialogues Theages and Alcibiades I may offer a new reading of Socrates' daimonion. The daimonion seems to select those who have potential to philosophize as Socrates' interlocutors, but it cannot predict whether who will obtain benefit and when they will leave Socrates. Therefore, from a close reading of Theages and Alcibiades I, it can be shown that Alcibiades, the most notorious one of the youth whom Socrates was alleged to "corrupt", went on to his own destructive path rather than under the guidance of Socrates.
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Hatzistarrou, A. "Socrates and political authoritariansim." Thesis, University of Edinburgh, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.652231.

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In the recent literature Socrates is identified as a main advocate of political authoritarianism. Political authoritarianism as a theory of the legitimacy of political authority comprises the following basic tenets: 1. There are normative political truths. 2. Only some (and relatively few) know the normative political truths. 3. Only those who know normative political truths have a moral right (claim, entitlement) to rule and the rest have a moral reason to obey them. The ascription of political authoritarianism to Socrates runs contrary to the current orthodoxy which views Socrates as the champion of individual autonomy and freedom. In the first part of my dissertation I defend the ascription of political authoritarianism to Socrates against the orthodox interpretation. But my argument differs from the recent attempts to credit Socrates with political authoritarianism in two important respects: a) I argue for an intrinsic connection between Socrates' political authoritarianism and his theory of knowledge; and b) I credit Socrates with a modified version of 3 according to which Socrates does not recognise a moral right to rule correlated with a duty to obey but merely holds the thesis that the political knowledge is the sole requirement one should satisfy to be appropriate for the task of ruling. In the second part of my dissertation I examine what is wrong with the third tenet of political authoritarianism as traditionally formulated and argue for the superiority of Socrates' modified version. The fault with tenet 3 is that it is based on the assumption that there is a substantive right to rule correlated with a duty to obey. I argue that the right to rule is not an operative reason for action (or else it is not the grounds of a duty to obey), but it is merely a 'task-justification right': by claiming that A has a right to rule we state that he has the appropriate qualifications for the task of ruling. In this way the legitimacy of political authority is dissociated from the duty to obey. Finally, I examine Socrates' modified version of 3 and argue that possession of knowledge is not the sole requirement a particular person should satisfy to be appropriate for the task of ruling.
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DiCola, Paul S. "Socrates, Irwin, and Instrumentalism." Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1212521001.

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Hatzistavrou, Antony. "Socrates and political authoritarianism." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/22298.

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Firey, Thomas Anthony. "Socrates' Conception of Knowledge and the Priority of Definition." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/35294.

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Throughout the early Platonic dialogues, Socrates repeatedly tells his interlocutors that if, as they claim, they truly have knowledge concerning some morally significant property, then they should be able to define the nature of that property. Invariably, the interlocutors fail to furnish him with such definitions, leading him to conclude that they, and all humankind, are ignorant of any knowledge about such property. This leads him to encourage his interlocutors, and us, to adopt a sense of intellectual humility and to dedicate their lives to studying these properties in an effort to gain moral insight. Many scholars have cited Socrates' demand for definition as evidence that he accepts a Priority of Definition principle - an epistemological principle asserting that a person must first know the definition of a property before she can know anything else about the property. Many of the scholars who make this ascription also argue, for various reasons, that such a principle is erroneous. If these scholars are correct and Socrates does accept a flawed Priority of Definition principle, then his epistemology, along with his whole philosophy, suffers devastating harm. Students of the early dialogues must consider whether Socrates does, in fact, accept the principle and, if so, whether the principle is incorrect. The thesis will examine the issues that arise from the ascription of a Priority of Definition principle to Socrates. The study will first examine textual evidence supporting the ascription along with texts that bring the ascription into question. It will then outline three general philosophical criticisms of the principle. Finally, this study will examine a number of different understandings of Socrates' conception of knowledge. Hopefully, an understanding can be discovered that preserves his philosophy by effectively showing that either (1) Socrates does not accept the principle, or (2) he does accept the principle but the principle is not philosophically problematic. If such an understanding can be discovered, then Socrates' conception of knowledge is saved from the criticisms raised by scholars. Otherwise, his whole philosophy will be placed in a very troubling light.
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Poston, Ted L. "Sellars and Socrates an investigation of the Sellars problem for a Socratic epistemology /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2006. http://hdl.handle.net/10355/4494.

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Thesis (Ph.D.)--University of Missouri-Columbia, 2006.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (February 28, 2007) Vita. Includes bibliographical references.
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Crema, Michael Nicholas. "A study of Plato's protagoras : the role of Socratic method of Socrates' moral intellectualism." Thesis, King's College London (University of London), 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497549.

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Pierlot, John F. J. "The problem of Socrates' goodness: An application of Gregory Vlastos' account of Socratic irony." Thesis, University of Ottawa (Canada), 1998. http://hdl.handle.net/10393/4509.

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Socrates is supposed to be a good man, but he consistently disclaims the very knowledge of goodness which he thinks one has to have in order to be good. This is the problem of Socrates' goodness. But Socrates' ignorance is ironic, not in the sense that when he says he lacks moral knowledge he means he really has it, but rather in the sense that he holds a set of moral intuitions that he considers true because they have survived the test of the elenchus. Thus his ignorance is characteristic of what Gregory Vlastos has called "complex irony," an irony consisting of the articulation of two senses of knowing. Socrates disclaims godly wisdom but at the same time he reclaims wisdom in another, more contingent sense, consistent with his conviction that what he does know has withstood the rigours of his unique method of critical discussion. Vlastos' notion of complex irony is a valuable clue for understanding how Socrates might be good. Socrates is good to the extent that he lives in a manner that is consistent with some reasonable intuitions about how a good person lives his/her life. At the same time, however, Socrates' moral knowledge is self-admittedly deficient. This means that not only is his ignorance characteristic of complex irony, so too, by the same token, is his goodness. Socrates is justified in believing that he is good in the sense that he conforms to as much as he does know about the human good, but he is also not-good in that he knows he still cannot fully satisfy the requirements of the doctrine that knowledge is necessary and sufficient for goodness.
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Pierlot, John. "The problem of Socrates' goodness, an application of Gregory Vlastos' account of socratic irony." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0012/NQ28367.pdf.

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Elmore, Benjamin Allan. "What Socrates Should Have Said." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1524687031178966.

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Books on the topic "Socrates"

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Brun, Jean. Socrate. Paris: Presses Universitaires de France, 1985.

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Pancholi, Manubhai 'Darshak'. Socrates. Ahmedabad: R.R. Sheth, 1994.

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ill, Bogaerts Gert, ed. Socrates. San Francisco: Chronicle Books, 1992.

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Sheehan, Sean. Socrates. London: Haus, 2007.

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Jim, Whiting. Socrates. Hockessin, Delaware: Mitchell Lane Publishers, 2014.

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Gottlieb, Anthony. Socrates. New York: Routledge, 1999.

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Holt, Gill. Socrates. 3rd ed. Slough: EPIC Europe, 1996.

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D, Smith Nicholas, ed. Plato's Socrates. New York: Oxford University Press, 1994.

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Adams, Don. Socrates Mystagogos. New York : Routledge, 2016.: Routledge, 2016. http://dx.doi.org/10.4324/9781315609812.

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Gross, Ronald. Socrates' Way. New York: Penguin USA, Inc., 2009.

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Book chapters on the topic "Socrates"

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Morrison, Donald R. "Socrates." In A Companion to Ancient Philosophy, 99–118. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch6.

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Brickhouse, Thomas C., and Nicholas D. Smith. "Socrates." In The Blackwell Guide to Ancient Philosophy, 55–69. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470756652.ch3.

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Shields, Christopher. "Socrates." In Ancient Philosophy, 40–66. 2nd ed. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003025658-2.

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Tanev, Hristo T. "Socrates." In Recent Advances in Natural Language Processing III, 377. Amsterdam: John Benjamins Publishing Company, 2004. http://dx.doi.org/10.1075/cilt.260.42tan.

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May, Hope. "Socrates." In Meet the Philosophers of Ancient Greece, 109–12. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315249223-28.

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Tomlin, E. W. F. "Socrates." In The Western Philosophers, 15–37. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-2.

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Parlangeli, Andrea. "Socrates." In A Pure Soul, 117–25. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-05303-1_14.

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Hindley, Clifford. "Socrates." In Who's Who in Gay and Lesbian History, 408–10. 2nd ed. London: Routledge, 2020. http://dx.doi.org/10.4324/9781003070900-423.

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Baird, Forrest E. "Socrates." In Philosophic Classics: From Plato to Derrida, 3–98. 7th ed. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781315195599-2.

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Prior, William J. "Socrates Metaphysician." In Oxford Studies In Ancient Philosophy, 1–14. Oxford University PressOxford, 2004. http://dx.doi.org/10.1093/oso/9780199277124.003.0001.

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Abstract In 1991 Gregory Vlastos published Socrates: Ironist and Moral Philosopher.The thesis of this book was the claim that we can find in the early dialogues of Plato, when certain embarrassing passages have been excised, reinterpreted, or relegated to a ‘transitional’ period, the philosophy of the historical Socrates. Vlastos argued that there were two portraits of Socrates in Plato’s works, which he labelled ‘SocratesE’ and ‘SocratesM’, for the Socrates of the early and middle dialogues, respectively. These two Socrateses held antithetical views.
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Conference papers on the topic "Socrates"

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Gu, Yuling, Oyvind Tafjord, and Peter Clark. "Digital Socrates: Evaluating LLMs through Explanation Critiques." In Proceedings of the 62nd Annual Meeting of the Association for Computational Linguistics (Volume 1: Long Papers), 5559–86. Stroudsburg, PA, USA: Association for Computational Linguistics, 2024. http://dx.doi.org/10.18653/v1/2024.acl-long.302.

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Savkli, C., R. Carr, M. Chapman, B. Chee, and D. Minch. "Socrates." In 2014 IEEE High Performance Extreme Computing Conference (HPEC). IEEE, 2014. http://dx.doi.org/10.1109/hpec.2014.7040993.

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Gregory, David, Karen Bartlett, Aart de Geus, and Gary Hachtel. "SOCRATES." In the 23rd ACM/IEEE conference. New York, New York, USA: ACM Press, 1986. http://dx.doi.org/10.1145/318013.318026.

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Antonopoulos, Panagiotis, Alex Budovski, Cristian Diaconu, Alejandro Hernandez Saenz, Jack Hu, Hanuma Kodavalla, Donald Kossmann, et al. "Socrates." In SIGMOD/PODS '19: International Conference on Management of Data. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3299869.3314047.

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De Bleser, Jonas, Dario Di Nucci, and Coen De Roover. "SoCRATES." In Scala '19: Tenth ACM SIGPLAN Scala Symposium. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3337932.3338815.

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Yang, Kaihong. "Socrates’ Piety." In 2022 3rd International Conference on Language, Art and Cultural Exchange（ICLACE 2022). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220706.084.

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Fedoryshyn, Dmytro. "SOCRATES’ DIALECTICAL METHOD." In DÉBATS SCIENTIFIQUES ET ORIENTATIONS PROSPECTIVES DU DÉVELOPPEMENT SCIENTIFIQUE, chair Valentyna Shtanko. European Scientific Platform, 2022. http://dx.doi.org/10.36074/logos-08.07.2022.066.

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Catling, Ian, Fred Zijderhand, and Robin Mannings. "The Development of Socrates in Europe." In International Pacific Conference On Automotive Engineering. 400 Commonwealth Drive, Warrendale, PA, United States: SAE International, 1993. http://dx.doi.org/10.4271/931929.

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Santovincenzo, Andrea, Luisa Innocenti, and Michel van Pelt. "The Socrates Vehicle - ESTEC CDF Design." In AIAA/CIRA 13th International Space Planes and Hypersonics Systems and Technologies Conference. Reston, Virigina: American Institute of Aeronautics and Astronautics, 2005. http://dx.doi.org/10.2514/6.2005-3341.

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"INNOVATIVE TEACHING OF PHILOSOPHY THROUGH DRAMA: SOCRATES." In International Conference on Education and New Developments. inScience Press, 2023. http://dx.doi.org/10.36315/2023v1end102.

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Reports on the topic "Socrates"

1

Elgin, J. B., and L. S. Bernstein. The Theory Behind the SOCRATES Code. Fort Belvoir, VA: Defense Technical Information Center, August 1992. http://dx.doi.org/10.21236/ada259987.

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Elgin, James B., and Robert L. Sundberg. Model Description for the SOCRATES Contamination Code. Fort Belvoir, VA: Defense Technical Information Center, October 1988. http://dx.doi.org/10.21236/ada205181.

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Kelly, Thomas. The prosecutors of Socrates and the political motive theory. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2689.

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Merritt Johnson, Alexandra, and Kristian Lenderman. Socratic Circles: Building Tools for Racial Equity Classroom and Community Discourse. Digital Promise, November 2023. http://dx.doi.org/10.51388/20.500.12265/200.

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Abstract:
This report details how Reynoldsburg City Schools utilized the Inclusive Innovation model to introduce an innovative Open Educational Resource, Socratic Circles, designed to assist teachers in guiding discussions on racial and social justice in the classroom. These OER will be accessible to educators who are inspired by this work and interested in incorporating Socratic Circles into their classrooms. This report also offers insights from members of Reynoldsburg City Schools’ Inclusive Innovation Core Team on how they applied the Core Tenets of Inclusive Innovation throughout their process.
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Domeshek, Eric A., Elias Holman, and Karol G. Ross. Automated Socratic Tutors for High-Level Command Skills. Fort Belvoir, VA: Defense Technical Information Center, January 2005. http://dx.doi.org/10.21236/ada438317.

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Boghossian, Peter. Socratic pedagogy, critical thinking, moral reasoning and inmate education : an exploratory study. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.5552.

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Houshmand, Rana. Using Socratic Questioning as an Instructional Tool to Help High School Students at Grade Twelve Improve Their Perceptions of the Writing Process. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2343.

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[Environmental Hazards Assessment Program annual report, June 1992--June 1993]. South Carolina ETV Socratic Dialog II. Office of Scientific and Technical Information (OSTI), June 1993. http://dx.doi.org/10.2172/10109121.

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