Tesis:

1

Stråle, Johan y Helena Lindén. "An evaluation of platforms for open government data". Thesis, KTH, Data- och elektroteknik, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-145416.

Texto completo

Resumen

Municipalities and government agencies are producers of information that may be of interest to the public concerning areas such as population statistics, weather data and policy decisions. In the Digital Agenda, the Swedish Government emphasizes the importance for data to be spread and promotes the development and innovation of new e-services created by other parties than government agencies. Various development initiatives of platforms have been taken around the world but there are no specific standards regarding how data should be made public. Softronic currently offer their customers a proprietary platform for the publication of open data. In order to improve or alternatively replace this, Softronic wanted an evaluation of a number of already existing platforms. This report contains an evaluation of the Softronic platform along with three other candidates: CKAN, Socrata and OpenDataSoft. The included aspects in the evaluation were selected based on requests from Softronic, covering among other things the installation process, performance and upgrades. To assess the API function of the platforms and demonstrate how an application using open data can be implemented, a graphical client was developed. Socrata received the highest score in the evaluation, followed by in turn OpenDataSoft, CKAN and Softronic. Socrata is recommended as a platform for publishing open government data mainly because it offered extensive functionality, required few technical skills and provided plenty of support services.
Kommuner och myndigheter är producenter av information som kan vara av intresse för allmänheten gällande exempelvis befolkningsstatistik, väderdata och politiska beslut. I den digitala agendan verkar Sveriges regering för att data ska spridas och främja utveckling och innovation av nya e-tjänster skapade av andra aktörer än myndigheter. Diverse utvecklingsinitiativ har tagits kring plattformar runtom i världen men det finns inga tydliga standarder kring hur data ska göras publikt. Softronic erbjuder idag sina kunder en egenutvecklad plattform för publiceringen av öppna data. För att kunna förbättra eller alternativt ersätta denna, ville Softronic ha en utvärdering av ett antal redan existerande plattformar. Denna rapport innehåller en utvärdering av Softronics plattform tillsammans med tre andra kandidater: CKAN, Socrata och OpenDataSoft. De aspekter som utvärderingen innefattar valdes utifrån önskemål från Softronic och täcker bland annat installationsförfarande, prestanda och uppgraderingar. För att undersöka API-funktionen hos plattformarna och demonstrera hur en applikation som använder sig av öppna data kan implementeras, utvecklades även en grafisk klient. Socrata fick högst poäng i utvärderingen, följt av i tur och ordning OpenDataSoft, CKAN och Softronic. Socrata rekommenderas som en plattform för publicering av öppna myndighetsdata främst eftersom den erbjöd omfattande funktionalitet, krävde få tekniska färdigheter och tillhandahöll många supporttjänster.

Los estilos APA, Harvard, Vancouver, ISO, etc.

2

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.

Texto completo

Resumen

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.

Los estilos APA, Harvard, Vancouver, ISO, etc.

3

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.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

4

Cianci, Dorella. "Livio Rossetti y Alessandro Stavru (eds.): Socratica 2008. Studies in Ancient Socratic Literature (2010)". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2011. http://repositorio.pucp.edu.pe/index/handle/123456789/113138.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

5

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.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

6

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.

Texto completo

Resumen

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.

Los estilos APA, Harvard, Vancouver, ISO, etc.

7

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

Texto completo

Resumen

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.
Master of Arts

Los estilos APA, Harvard, Vancouver, ISO, etc.

8

Journot, Magalie. "Un théâtre socratique ? Essai d'interprétation de la figure de Socrate dans le théâtre occidental moderne : des sources au mythe". Thesis, Bourgogne Franche-Comté, 2017. http://www.theses.fr/2017UBFCC003/document.

Texto completo

Resumen

Sûrement parce qu'il n'a rien écrit, Socrate a fait couler beaucoup d'encre. Dès après sa mort en 399 avant J.-C., mort ressentie comme une injustice tragique actant la naissance de la philosophie, ses disciples écrivirent des dialogues pour continuer à le faire vivre. Le genre appelé "dialogues socratiques" fut si florissant qu'il fit entrer la figure dans le monde des mythes littéraires et philosophiques. C'est dans la modernité néanmoins que semble s'épanouir pleinement le mythe de Socrate, saint laïc, concurrent du Christ, héraut d'une morale appelée à se passer de Dieu et de ses ministres, incarnant les idées de justice et de liberté jusqu'au sacrifice. Le théâtre est un des lieux privilégiés, sinon le lieu rêvé, réputé idéal autant que difficile, où s'exprime ce mythe. Héritières des dialogues socratiques qui constituent souvent leur principale source de connaissance au sujet de Socrate, les pièces de théâtre, dont une centaine est ici étudiée, expérimentent, au fil de l'évolution des genres, les différentes façons de mettre en scène la philosophie jusqu'à tenter de retrouver l'inspiration socratique qui fait du dialogue avec Socrate une invitation à accoucher soi-même
Surely because he wrote nothing, Socrates is much written about. Immediately after his death in 399 B.C., a death felt as a tragic injustice, his pupils wrote dialogues to keep him alive. The so called "Socratic dialogues" were so flourishing that it makes Socrates go down in the world of litterary and philosophical muths. Modernity is however the time in which blossomed the lyths of Socrates, a secular saint, rival of Christ, herald of a morality called to do without God and priests, embodying the ideas of justice and freedom to the sacrifice. Theater is one of the favourite places, if no the perfect but difficult place where this myth is expressed. Heir of the socratic dialogues, the plays try out to philosophize on stage till finding the socratic inspiration which, trough the art of dialogue, invites each one to find himself

Los estilos APA, Harvard, Vancouver, ISO, etc.

9

Pantelides, Fotini. "On what Socrates hoped to achieve in the Agora : the Socratic act of turning our attention to the truth". Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/21024.

Texto completo

Resumen

This thesis wants to say that Socrates was a teacher of his fellows. He engaged with them through dialogue because he cared for their wellbeing, or as he might have put it: for the state of their souls. He was an intellectual and he had an intellectualist view of people and reality. He felt that right-mindedness was reasonable; and thus he believed that learning and developing understanding brought people closer to being virtuous; to goodness; and so to mental health. Socrates was a philosopher, and he considered this to be the most prudent and exalted approach to life. He taught his fellows how to be philosophers, and he urged them as best he could to take up the philosophical stance. His form of care for others was ‘intellectualist’. He cared ‘for the souls of others’ and for his own with intellectual involvement because he believed that this was the most appropriate way. He had a view of the human soul that produced intellectualist views of what wellbeing is and how it is achieved. He himself was a humble and able thinker, and was fully devoted to being virtuous and to helping his fellows to do the same. This thesis addresses the question of what Socrates did in the agora (his aims) and how he went about doing it (his methodology). Our answer might seem obvious. One might wonder what is new about saying that Socrates was a philosopher, and that he cared for the souls of his fellows and that he urged them to become virtuous. Perhaps nothing of this is new. Nevertheless, we find that making this ‘simple’ statement about Socrates is not that simple at all. We find that in Socratic scholarship there exist a plethora of contrasting voices that make it rather difficult to formulate even such a basic description of what Socrates did. We do not wish to create a novel and different reading of Socrates. We do not think that this is even possible after civilization has been interpreting Socrates for millennia. We do not see innovation for its own sake as desirable. We prefer clear understanding to the eager ‘originality’. Therefore rather, our aim with this work is to defend and clarify a very basic picture of Socrates as an educator. We see this work as clearing away clutter so as to begin our life-long study of Socratic thought and action: by laying a foundation with which we can read Socratic works and discern their meaning.

Los estilos APA, Harvard, Vancouver, ISO, etc.

10

Bergeron, Jean-François. "Méditations autour de Socrate". Doctoral thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/28222.

Texto completo

Resumen

Socrate, aujourd'hui. Quelle pertinence ? Quelle utilité ? Que nous enseignerait-il ? De quoi nous libérerait-il ? Où nous mènerait-il ? Répondre à ces questions, indubitablement, c'est refaire le procès de Socrate, donner notre jugement sur ce dernier. Remarquons que, jour après jour, notre monde serait très près de condamner, comme les Athéniens de l'époque, le philosophe. Alors que nous nous imaginerions une distance infinie entre les contempteurs de Socrate et nous, notre parenté en est presque immédiatement démontrée par cette seule opinion. D'ailleurs, notre préoccupation centrale est de bien déterminer ce qui, dans notre monde, encouragerait la mise à mort de Socrate et ce qu'il incarne parfaitement, la philosophie. Notre thèse est là, qu'est-ce qui tue Socrate ? Y répondre éclairera aussi les questions se résumant au bien supposé qu'il peut faire à notre civilisation. Bref, tentons de ne point répéter les mêmes bourdes que certains Athéniens. Il nous faut, impérativement, devenir meilleurs, nous tourner vers le Bien. Nos vies en dépendent. Nous dépendons de Socrate.
Socrates today. What relevance? What use? What would he teach us? What would he free us from? Where would he lead us? To answer these questions, no doubt, is to do over again the trial of Socrates, and to judge the latter ourselves. It is noteworthy that, day after day, our world remains very near condemning the philosopher, as did the Athenians of that time. While we might imagine there may lie an infinite distance between those despisers of Socrates and ourselves, our actual kinship with them is almost immediately brought to the fore by this opinion alone. Our central concern here is, in point of fact, precisely to determine what, in our present world, would indeed encourage the killing of Socrates as well as of what he perfectly embodies, philosophy. There lies our thesis: what is it that kills Socrates? To try to answer this should also help clarify all questions related to what good a Socrates may bring to a civilization such as ours; in a word, then, how not to repeat such blunders as those committed by the Athenians against him. We must imperatively become better, turn to the Good. Our lives depend on it. We depend on Socrates.

Los estilos APA, Harvard, Vancouver, ISO, etc.

11

Sebell, Dustin. "The Foundations and Methods of Classical Political Science". Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:104184.

Texto completo

Resumen

Thesis advisor: Robert C. Bartlett
This dissertation is an attempt to understand and assess the presuppositions and methods of classical political science. In the first of its two parts, the dissertation examines the meaning of the traditional view, held by authorities as far removed from one another as Cicero and Hobbes, that Socrates was the founder of political philosophy. It does so by considering the intellectual autobiography that Socrates famously delivers in Plato's Phaedo. Socrates turned to the study of pre-scientific, common-sense moral and political opinions only after he had rejected, as a very young man, both the materialist and the teleological natural science of his philosophic predecessors. It is the task of the dissertation's first part to show how the general revolution in scientific thought presented in the Phaedo, a revolution known as "the Socratic turn," laid the theoretical groundwork for classical political philosophy's characteristic focus on pre-scientific, common-sense moral distinctions. After examining "the Socratic turn," the dissertation then outlines in its second part the approach to the study of politics that Aristotle advanced on the basis of it. In particular, Aristotle's statements on the method of political science in book I of the Ethics are shown to rely on the basic insights obtained through "the turn."
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science

Los estilos APA, Harvard, Vancouver, ISO, etc.

12

Delacenserie, Emerance. "L’histoire ecclésiastique de Socrate de Constantinople : banque de données et autorité historiographiques pour la création d’œuvres originales au VIè. s. (Théodore le Lecteur, Cassiodore, la première version arménienne". Thesis, Angers, 2016. http://www.theses.fr/2016ANGE0007.

Texto completo

Resumen

Cette thèse doctorale a pour objet l’étude de la réception de l’Histoire Ecclésiastique de Socrate de Constantinople dans trois œuvres tardo-antiques : l’Histoire Tripartite (HT) de Théodore le Lecteur, composée en grec en 518, l’Histoire Tripartite (HT) de Cassiodore composée en latin (1re moitié du VIe s.), et la première version arménienne de Socrate (« Grand Socrate ») (VIe-VIIe s.). Les œuvres de Théodore et de Cassiodore sont traditionnellement considérées comme de simples compilations alors que le Grand Socrate n’est perçu que comme une traduction. Une double question a guidé notre recherche : comment et pourquoi les auteurs tardo-antiques ont-ils exploité l’Histoire Ecclésiastique de Socrate de Constantinople ? Pour répondre à ces questions, nous avons examiné quel rôle jouait l’œuvre de Socrate dans chacun des trois témoins ciblés, en déterminant préalablement la fonction de ces œuvres « réceptrices » à leur propre époque. Dans les trois témoins analysés, malgré les différences apparentes entre « compilation » et « traduction », l’auteur a procédé à une déconstruction de l’Histoire ecclésiastique de Socrate – son matériel historiographique est disséqué en notices ou en morceaux – et a ensuite arrangé ce matériel, l’a reconstruit selon des critères méthodologiques et historiographiques propres. L’œuvre de Socrate est avant tout une source d’informations sur l’histoire de l’Eglise dont se servent les trois « récepteurs » en vue de créer leur propre récit, original, des mêmes événements. L’entérinement de leur récit ne repose pas sur le respect de la signification historiographique de l’œuvre de Socrate mais sur l’autorité qui émane de l’invocation du nom de son auteur
This Ph.D. thesis examines the reception of the Church History of Socrates of Constantinople in three late-antique historiographical texts: the Tripartite History (TH) of Theodorus Lector, composed in Greek in 518, the Tripartite History (TH) of Cassiodorus, written in Latin in the first half of the sixth century, and the first Armenian version of Socrates (the so-called « Great Socrates », 6th-7th c.). The works of Theodorus and Cassiodorus are traditionally considered to be mere compilations whereas the Great Socrates was considered a mere translation. The core research question of this thesis is a double one: how and why did these late-antique authors use the Church History of Socrates of Constantinople? In order to answer these questions, I examine the role of Socrates’ work in each of the three historiographical texts under examination in view of the function that each of these new texts fulfilled in their own context. Notwithstanding the differences between a “compilation” and a “translation”, or the clear differences between the HT of Cassiodorus and Theodore, each of our three witnesses has deconstructed the Ecclesiastical History of Socrates, divided it up in separate notices and pieces, then re-arranged the material to reconstruct it according to his own methodological and historiographical criteria. Socrates is above all a source of information for church history, used by all three witnesses with the aim of creating their own, original narrative of the same events. The validity of their narrative does not derive from a respect for the historiographical significance of the work of Socrates but on the authority evoked by his very name

Los estilos APA, Harvard, Vancouver, ISO, etc.

13

Bourgault, Mélissa. "Socrate : Autoportrait cubiste d'Erik Satie". Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31108.

Texto completo

Resumen

Erik Satie fut toujours considéré comme un personnage énigmatique dans le monde musical français au tournant du siècle dernier. Sa personnalité marginale et ses œuvres dépouillées aux titres étranges ont maintes fois suscité questionnements et polémique. En 1917, Erik Satie écrivit une œuvre qui ne ressembla aucunement au répertoire antérieur du compositeur. Socrate, qui fut représenté publiquement pour la première fois en janvier 1920 à la Société Nationale de Paris, laissa le public et la critique perplexe et mitigé. Qu’avait donc de si particulier cette œuvre qui, d’un côté, passa pour une blague mais qui, pour certains dont le compositeur lui-même, fut considérée comme une manifestation pure de sagesse et de sincérité ? Socrate fut conçu au même moment où Satie entretenait des liens étroits avec le monde cubiste. Pablo Picasso et Georges Braque furent désormais les maîtres d’un courant artistique qui allait révolutionner le monde artistique. De concert avec les valeurs avant-gardistes prônées par Erik Satie, les cubistes cherchèrent à bousculer les attentes du public en modifiant l’approche visuelle de manière à stimuler les différentes perceptions sensorielles. Avec le ballet Parade, représenté en mai 1917, le compositeur collabora avec Picasso et ceci eût grandement influencé son style musical puisqu’il employa des techniques se rapprochant grandement du cubisme. Comme le soutient Daniel Albright, Satie trouva dans le cubisme son analogue artistique. Selon moi, outre Parade, Erik Satie bénéficiera de l’esthétique cubiste pour développer son œuvre Socrate. Cette thèse se concentre sur la signification de l’œuvre Socrate, plus particulièrement comment celle-ci pourrait représenter un autoportrait d’Erik Satie. De surcroît, elle examine comment cette représentation est camouflée derrière des méthodes cubistes traduites musicalement. La thèse s’appuie sur une littérature variée portant sur divers sujets relatant Socrate, dont la biographie du compositeur et sa relation avec des réseaux artistiques, intellectuels et sociaux. Cette thèse est la première étude d’envergure à suggérer une possibilité d’autoportrait cubiste musical puisque peu d’auteurs se sont attardés à résoudre cette problématique. Cette thèse décrit comment Socrate est une manifestation personnelle de sincérité et d’humilité d’un compositeur qui, persécuté tout au long de sa vie, se dévoila aux yeux de tous par le recours à cette figure emblématique de l’histoire : Socrate.

Los estilos APA, Harvard, Vancouver, ISO, etc.

14

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

Texto completo

Resumen

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.

Los estilos APA, Harvard, Vancouver, ISO, etc.

15

Hed, Frida. "Socrates and Rossetti : An analysis of Goblin Market and its use in the classroom". Thesis, Växjö University, School of Education, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-1450.

Texto completo

Resumen

ABSTRACT

This essay concerns Christina Rossetti’s poem Goblin Market and its use in a Swedish upper secondary classroom. The purpose of this essay was to analyse the poem through a Marxist perspective and investigate how both the analysis of the poem and the poem itself could be used when teaching English to an upper secondary class.

This was done in two stages; firstly by analysing the Victorian society’s effect on Rossetti’s poem through a Marxist criticism perspective and secondly by using a specific pedagogic method called the Socratic Dialogue method when analysing the use of the analysis and the poem in the classroom.

When analysing the poem and how it has been affected by its contemporary society, it becomes clear that the poem provides a critique in several ways towards consumerism and social ideals of Victorian Britain. Concerning the use of the poem and the analysis in the upper secondary English classroom it is evident that the poem and the literary analysis combined provides an interesting view on Victorian Britain for the pupils to discuss while having Socratic seminars.

Los estilos APA, Harvard, Vancouver, ISO, etc.

16

Mosaffa, Mohammadmehdi. "La connaissance de soi, dans la perspective de Socrate". Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010540.

Texto completo

Resumen

Intitulée : «La connaissance de soi, dans la perspective de Socrate», cette thèse a pour but d’étudier les caractéristiques de la démarche de Socrate, en ce qui concerne la connaissance de soi et son importance. La mise en œuvre de la vie humaine, telle qu’elle mérite d’être vécue, au sens socratique, est l’objectif indispensable de cet engagement philosophico-spirituel, qui consiste à rendre à l’homme, l’identité existentielle qui lui est essentiellement propre. C’est donc à la recherche de cette identité concrète, que Socrate a toujours invité ses interlocuteurs, et invite encore les lecteurs, à faire usage de leur intellect, afin de découvrir la partie la plus divine de leur âme. La question de la connaissance de soi, dans la perspective de Socrate relève plus précisément de la connaissance de l’âme, considérée comme le véritable soi, portant en elle l’empreinte divine. Par conséquent, se connaître soi-même vise la contemplation de cette particularité propre à l’homme, laquelle le conduit à son excellence. L’aspect subjectif de cette entreprise rationnelle, garantit totalement l’indépendance de l’individu, à la recherche de lui-même, lui permettant également d’acquérir les connaissances qui résident en lui, selon la théorie de la réminiscence. D’où la nécessité de s’appliquer à cette tâche essentielle de l’existence humaine, afin de lui donner un véritable sens humain. La connaissance de l’intelligible―faisant partie intégrante de sa recherche―, cet éveilleur de l’esprit a mis en œuvre, d’une manière extraordinaire, les outils essentiels de sa philosophie pratique, à savoir : la dialectique, la réfutation et la maïeutique, portées par son Amour, en vue de faire sortir ses semblables de leur caverne d’ignorance, en les invitant à se diriger vers le monde intelligible. Il ne s’agit donc pas de chercher un idéal, dans l’espoir de de s’y conformer, ce qui met en péril la liberté du sujet, mais de s’accomplir le plus concrètement, le plus parfaitement possible, comme un être humain excellemment achevé. C’est dans ce contexte précis, que la connaissance de soi, dans la perspective de Socrate, sera prise comme le modèle par excellence de cet accomplissement
Entitled “Self-khowledge, from the perspective of Socrates” this thesis intends to examine fundamental characteristics of the Socrates’ authentic approach to self-knowledge, and the utmost importance of it. Implementation of human life, as it deserves to be lived, in the Socratic sense of the word, is the essential purpose of this philosophical and spiritual commitment, which aims at giving back to the human being the ontological identity, of his own by essence. Therefore, Socrates always invited his interlocutors, and still now invites his readers, to search for this concrete identification, and to use their intellect in order to discover the most divine part of their soul. The self-knowledge problem in the Socrates’ perspective is questioned here, for it precisely comes from the soul knowledge, considered as the genuine one-self, bearing in it the heavenly imprint. Therefore, “to know one-self“ aims at contemplating the divine part of our one-self, which leads the man to his excellence, as such he is destined to become. The subjective aspect of this rational enterprise gives a guarantee of total independence to the individual seeking his one-self. It also allows him to acquire the knowledge that lies in him according to the “reminiscence theory, “hence the necessity for him is to take great care of this essential task of a human life, in order to give it a real human significance. To know what is intelligible, being an integral part of his research, “He who awakened the mind“developed in a wonderful manner essential tools of his practical philosophy which are: dialectics, refutation, maieutic, as supported by his Love, intending to let his fellow-men to get out of their “cave“ of ignorance, by inducing them to head for the intelligible world. It does not mean to seek an ideal with the hope to look like it, which unquestionably puts at risk the individual’s freedom, but to find out one’s own fulfilment in the most possible concrete and perfect way as an excellently accomplished human being. In this very context, self-knowledge, such as Socrates meant it, will be considered as the pre-eminent model of this accomplishment

Los estilos APA, Harvard, Vancouver, ISO, etc.

17

Ortega, Manez Maria. "Mimèsis en jeu. Une analyse de la relation entre théâtre et philosophie". Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040170.

Texto completo

Resumen

Théâtre et philosophie présentent au long de leur histoire des modes d’interaction divers. L’approche privilégiée est ici l’analyse de la querelle qui opposa, au Ve siècle av. J.-C. en Grèce, deux de leurs représentants : Aristophane et Platon. Une analyse des œuvres qui véhiculent leurs attaques respectives permet de dégager les enjeux de cet affrontement ainsi que d’en mesurer la portée. Depuis cette perspective, la notion de mimèsis apparaît mise en jeu : terme d’origine théâtrale et portant essentiellement le sens du « jeu » de l’acteur, la mimèsis est utilisée par Platon comme l’argument majeur de sa critique de la poésie, autant que comme point d’articulation entre les deux mondes de son ontologie. La seconde partie de notre entreprise est consacrée à l’étude de l’élaboration platonicienne de ce concept dans la République. Cette synthèse est également opérée sur un plan littéraire par le dialogue en tant que forme d’écriture à la croisée entre philosophie et théâtre, que l’on aborde à travers l’étude des dialogues de Platon de ce double point de vue. On parvient ainsi à montrer, à partir des éléments analysés, qu’au cœur de l’opposition entre philosophie et théâtre s’ancre une liaison profonde, dont la nature contradictoire n’aura cessé de se manifester par la suite à travers le problème philosophique et le paradigme théâtral de la représentation
Theatre and philosophy present diverse modes of interaction throughout their history. In order to interrogate their relationship, this investigation will focus on the analysis of the quarrel which, in the fifth century B.C. in Greece, opposes two of their representatives, Aristophanes and Plato. An analysis of the works that launch their respective attacks will enable us to reveal the stakes of this confrontation, as well as to evaluate their impact. From this perspective, the notion of mimèsis appears at stake but also « at play » – hence, it is en jeu: term of theatrical origins which essentially contains the meaning of the actor’s « play », mimèsis comprises not only the central argument of Plato’s critique of poetry, but furthermore, the articulation point between the two worlds of his ontology. The second part of our research is dedicated to the study of Plato’s elaboration of this concept in the Republic. This synthesis is also operated on a literal level by the dialogue as a writing form at a crossroads between philosophy and theatre, which we will approach through the examination of Plato’s dialogues from this double point of view. Taken together the different elements of our analysis reveal that, at the heart of their opposition, lies a deep bound whose contradictory nature has not ceased to manifest itself in the philosophical problem and the theatrical paradigm of representation

Los estilos APA, Harvard, Vancouver, ISO, etc.

18

Lucchelli, Juan Pablo. "Lacan avec Platon : le Socrate de Lacan". Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010526/document.

Texto completo

Resumen

Lacan fait de Socrate l’antécédent historique du psychanalyste. Dans son séminaire sur le transfert, il prend appui sur le Banquet de Platon pour démontrer comment Socrate opère une manœuvre digne d’un analyste : quand Alcibiade lui déclare son amour, il le renvoie à Agathon. On peut ainsi dire que l’«interprétation» de Socrate lui dévoile le véritable objet de son désir, en lui prouvant aussi qu’il faut être trois pour aimer : telle serait l’éthique socratique, qui devancerait Freud quand ce dernier formule que «l’exemple est la chose même». Mais ce dialogue de Platon nous intéresse aussi parce qu’il met en relief ce que Lacan appelle la «métaphore de l’amour», à savoir le renversement à travers lequel l’aimé, celui qui se trouve être le centre et l’objet du désir des autres, devient aimant, manifestant ainsi un manque et abandonnant du coup sa position confortable. Ainsi, Lacan se sert de Platon pour comprendre la manière dont opère la psychanalyse : dans toute analyse digne de ce nom s’opère un renversement, une permutation de places, qui permet au sujet de se tourner vers l’inconscient, vers le désir de l’Autre. On peut en dire plus : il n’y a pas d’inconscient à proprement parler avant que ce changement de places énonciatives ne se produise
Lacan makes Socrate the historical antecedent of the psychoanalyst. In his seminar about the transfer, he bases on Plato's Symposium to demonstrate how Socrate makes a maneuver worthy of an analyst: when Alcibiade declares his love to him, he send him back to Agathon. Thus, we can say that the "interpretation" of Socrates reveals the true object of Alcibiade's desire, proving to him that it takes three to love: such is the Socratic ethics. But Plato's dialogue is also interesting as it highlights what Lacan calls the "metaphor of love", namely the reversal through which the loved one, which is the center and the object of the other's desire, becomes the lover, expressing a lack and abandoning his comfortable position. Thus, Lacan uses Plato to understand how the psychoanalysis operates: in any analysis worthy of the name is effected a reversal, a permutation of places, which allows the subject to turn to the unconscious, to the desire of the Other. We can say more: there is no unconscious strictly speaking before a change of enunciative places occurs

Los estilos APA, Harvard, Vancouver, ISO, etc.

19

Mallet, Joan. "La question de la theía moîra chez Platon". Thesis, Montpellier 3, 2018. http://www.theses.fr/2018MON30029.

Texto completo

Resumen

La theía moîra dans la philosophie de Platon demeure étonnamment peu étudiée au point même de souffrir d’un silence exégétique préjudiciable malgré des tentatives chez les commentateurs germaniques (Zeller), français (Souilhé, Des Places) ou encore anglo-saxons (Berry, Greene). S’illustrant tout au long de son œuvre, la theía moîra n’est ni assignable à une signification définitive, ni réductible à une traduction unique, ni associable à un champ thématique déterminé. Cette disparité s’avérant problématique et propre à susciter l’étonnement, notre travail propose un modèle interprétatif pour la theía moîra articulé autour d’une double exigence. En premier lieu, notre travail montre les insuffisances des analyses existantes de la theía moîra en insistant particulièrement sur les tendances réductrices inhérentes à ces études (approche sceptique, ironique, taxinomique, génétique ou encore anachronique). En second lieu, notre travail établit une méthode d’étude de la theía moîra centrée autour de pôles de significations (sophistiques, socratiques, extatiques, techniques, épistémologiques et politiques) dans le but de comprendre la complexité de la theía moîra. Plus précisément, notre travail montre que ces pôles de significations suivent le plus souvent un triple mouvement de formulation, de mise à l’écart et de réactivation au sein du corpus platonicien et que ce triple mouvement entend répondre à la variété des problèmes et des difficultés qui parcourent l’œuvre de Platon
Surprisingly, scholars have always paid a relatively limited attention to Plato’s theía moîra - an academic silence which proved damaging to its exegetical analysis. Notwithstanding the contributions of German (Zeller), French (Souihlé, Des Places) or British and American (Berry, Greene) specialists, who all tried to interpret the theía moîra, these attempts failed to offer a satisfactory analysis of Plato’s θεία μοῖρα. Though Plato refers to the theía moîra many times in his work, it is extremely difficult to either precisely define or to supply a definitive translation of the theía moîra. Nor can one easily make it fit into any preconceived thematic field.This disparity, as surprising as it may seem, nevertheless poses a certain number of problems. Our work aims to provide an interpretative framework for the theía moîra revolving around two main axes. First, we will demonstrate the limits of the existing body of scholarly work by pointing out the over-simplification of the theía moîra inherent to those studies (particularly the skeptical, ironic, taxonomic, genetic and anachronistic approaches). Second, so as to understand the complexity of the meaning of the theía moîra, our work intends to establish a methodology built upon pivotal aspects and meanings (sophistic, Socratic, ecstatic, technical, epistemological and political). More precisely, the ambition of this work is to show that these pivotal aspects and meanings are very often guided by a triple principle of formulation, neglect and rediscovery and that this triple principle serves to provide an answer to the multiplicity of questions and difficulties which readers are accustomed to meet in Plato’s work

Los estilos APA, Harvard, Vancouver, ISO, etc.

20

Navaud, Guillaume. "La pensée du théâtre de Socrate à Shakespeare". Paris 4, 2007. http://www.theses.fr/2007PA040182.

Texto completo

Resumen

Ce travail s’intéresse aux rapports entre théâtre et philosophie dans l’Antiquité gréco-romaine et dans l’Europe de la première modernité (jusqu’en 1710), en particulier en Angleterre. La perspective de cette étude est comparative et transdisciplinaire : elle porte sur un corpus aussi bien théorique (philosophie, art rhétorique, essai) que littéraire (théâtre, discours). Deux axes d’investigation ont été privilégiés : d’une part l’histoire du mot persona (grec prosôpon) et de ses descendants modernes ; d’autre part les implications philosophiques de la métaphore du drame de la vie, et notamment du topos du theatrum mundi. Cette recherche démontre que la formalisation de l’objet esthétique qu’est le théâtre a pu influencer la formalisation d’objets philosophiques ; réciproquement, les réflexions métaphoriques dessinent en creux une théorie du théâtre qui vient compléter de façon souvent originale les sources « directes », Poétiques et Arts de l’acteur
This study analyzes the relationship between theatre and philosophy in Antiquity and in early modernity (until 1710), especially in England. This research examines theoretical as well as litteray material, following two principal topics : the story of the word persona (greek prosôpon) and of its modern counterparts (esp. Person), and the dramatic simile of life in philosophical and dramatic texts, including the topos known as theatrum mundi. The aim of this study is to demonstrate that theatre as an aesthetical object has played a major role in shaping philosophical and abstract objects such as the idea of man ; conversely, the theatrical metaphor sheds a light that is often original upon the theory of drama

Los estilos APA, Harvard, Vancouver, ISO, etc.

21

Lee, Min-Ho. "Socrate dans l'œuvre de kierkegaard : l'examen de la conception kierkegaardienne de Socrate dans la thèse universitaire et l'œuvre pseudonyme de Kierkegaard". Paris 1, 2001. http://www.theses.fr/2001PA010502.

Texto completo

Resumen

Dans cette thèse, il s'agit d'étudier la conception kierkegaardienne de Socrate telle qu'elle est présentée dans la thèse universitaire et l'œuvre pseudonyme de Kierkegaard sept textes sont examinés un à un : le concept d'ironie dans la première partie, post-scriptum aux miettes philosophiques dans la deuxième partie et cinq autres textes pseudonymes dans la troisième partie. L'examen va montrer en quoi le Socrate du concept d'ironie et celui du post-scriptum diffèrent l'un de l'autre et en quoi le Socrate de chacun des cinq textes pseudonymes peuvent être ramené à celui du post-scriptum.

Los estilos APA, Harvard, Vancouver, ISO, etc.

22

Émond, Steeve. "La théorie socratique de l'allégorie de la caverne selon "La république" de Platon". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq33630.pdf.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

23

Hatzistarrou, A. "Socrates and political authoritariansim". Thesis, University of Edinburgh, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.652231.

Texto completo

Resumen

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.

Los estilos APA, Harvard, Vancouver, ISO, etc.

24

DiCola, Paul S. "Socrates, Irwin, and Instrumentalism". Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1212521001.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

25

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

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

26

Auger, Christian. "Socrate et l'éducation morale : contribution à l'étude du Ménon". Master's thesis, Université Laval, 2003. http://hdl.handle.net/20.500.11794/44515.

Texto completo

Resumen

Aucune philosophie de l'éducation ne peut esquiver ces questions : qu'est-ce que la vertu ? et comment s'acquiert-elle ? Y répondre, c'est élaborer une conception de l'éducation morale. Parles moyens pédagogiques qu'ils déploient dans la réalisation de leur œuvre propre, Socrate et les éducateurs de la Grèce antique la révèlent implicitement. Après un bref aperçu du sens des mots vertu et areté, nous retraçons l'évolution du terme et sa notion chez Socrate. Nous élaborons quelques conceptions de l'éducation des prédécesseurs de Socrate en parcourant les origines naturelle, humaine, divine et fortuite de la vertu. Nous relatons la progression du dialogue et les résultats de la recherche que mène Socrate dans le Ménon. En tenant compte des causes possibles de la vertu, nous formulons sa conception grâce au mythe de la réminiscence et l'explicitons selon cinq dimensions de sa pratique pédagogique : la nature, l'exercice, la réminiscence, l'enseignement et la faveur divine.

Los estilos APA, Harvard, Vancouver, ISO, etc.

27

Han, Jacques. "La structure de la philosophie de Socrate selon Platon". Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H205/document.

Texto completo

Resumen

La philosophie de Socrate selon Platon se structure autour de six termes : la Forme, l'âme, l'ignorance, la science, la vertu et la dialectique. En effet, l'âme, immortelle, est la source de tous les biens et de tous les maux, parce qu'elle est le principe du mouvement spontané et par conséquent la cause première de tous les mouvements aussi bien intellectifs que sensitifs et physiques. Cela étant, rendre justes la cité et les citoyens, c'est avant tout rendre juste leur âme. Or, comment rendre meilleure une âme, si l'on ne connaît pas la cause même des biens et celle des maux ? Dans les premiers dialogues, Socrate philosophe contre l'ignorance qui est la cause du vice, lequel prive l'âme de la vertu. Dans les dialogues tardifs, Socrate philosophe pour la science, c'est-à-dire la connaissance de ce qui est, qui est la source même de la vertu. Or comment connaître ce qui est, si la réalité ou l'être ne cesse de changer? De là vient la nécessité de l'existence des réalités intelligibles qui sont universelles et immuables auxquelles participent les réalités sensibles qui sont particulières et changeantes. Une question se pose : si la réfutation est le moyen, à travers le dialogue, de faire apparaître l'ignorance, quel est le moyen de connaître ce qui est ? Ce moyen, c'est la dialectique qui permet, à travers le dialogue, de se remémorer des réalités véritables que l'âme eut jadis contemplées
According to Plata, the philosophy of Socrates is structured around six terms: Form, soul, ignorance, knowledge, virtue, and dialectics. The soul, which is immortal, is the source of all goods and all evils, since it is the principle of spontaneous movement, and consequently the first cause of all movements, whether intellective, sensitive, or physical. Therefore, to make the city and its citizens just means, above all, making their soul just. Yet how can a soul be made better if one does not know the very cause of what is good and what is bad? ln the first dialogues, Socrates philosophizes against ignorance as the cause of vice, which deprives the soul of virtue. ln the late dialogues, Socrates philosophizes in favor of knowledge, that is, the knowledge of that which is, which is the very source of virtue. Yet how can one know that which is, if reality or being never cease changing? Hence the need for the existence of intelligible realities that are universal and immutable, in which sensible realities, which are particular and changing, participate. A question arises: if refutation is the means of revealing ignorance through dialogue, what is the means for knowing that which is? The answer is dialectic, which, through dialogue, allows one to recall the genuine realities which the soul once contemplated

Los estilos APA, Harvard, Vancouver, ISO, etc.

28

Di, Stefano Martina. "Les interlocuteurs de Socrate dans les Dialogues de Platon". Thesis, Université Grenoble Alpes (ComUE), 2018. http://www.theses.fr/2018GREAP002.

Texto completo

Resumen

Durant les dernières décennies, l’attention à la « forme dialogue » a ouvert la voie à un renouvellement radical des études platoniciennes et à un intérêt, quoique limité, aux personnages des Dialogues. Cet intérêt s’est toutefois focalisé presque exclusivement sur Socrate et sur la définition des traits de son personnage. En revanche, on n’a guère orienté les recherches sur les interlocuteurs ; cette thèse vise donc à montrer leur rôle fondamental dans la communauté discursive de six dialogues : Alcibiade Majeur, Charmide, Théétète, Gorgias, République (livres I, II et V), Philèbe. Tout d’abord, certains personnages incarnent les antagonistes de Socrate et « représentent les dimensions culturelles et les nœuds théoriques actifs et présents au sein de la société à laquelle Platon renvoie dans son réexamen critique » (Vegetti). À cet égard, leur présence s’avère importante pour observer comment les Dialogues sont moins l’exposition d’une doctrine que la mise en scène d’un autre rapport au savoir, permettant ainsi de définir a contrario la philosophia. À partir de la liste que Socrate lui-même dresse dans l’Apologie, nous avons dès lors établi une typologie qui oppose les rivaux de Socrate et les jeunes. Au sein de ces deux catégories majeures, nous avons pu apprécier des différences concernant l'âge et l'attitude à l'égard du savoir. Avant d’entamer l’analyse des personnages il a été toutefois nécessaire de définir ce que l’on entend par « interlocuteur ». Les textes montrent en effet de nombreuses nuances dans leur interaction ou leur présence et la définition des traits qui caractérisent les interlocuteurs a été fondamentale pour l'analyse des textes. Les termes ont été groupés en deux catégories : ceux qui identifient les interlocuteurs sur la base de la destination de la conversation (public, auditeurs, spectateurs, présents/absents) et d'autres qui décrivent la relation des interlocuteurs avec Socrate et avec le discours. L'analyse du corpus a été ensuite orientée à partir de la définition du dialogue de Diogène Laërce (Diog. Laer. 3.48.7-11.), qui nous a permis de déceler deux éléments fondamentaux des échanges dialogiques : la pratique discursive, à savoir l’enchaînement des questions et réponses, et la caractérisation des interlocuteurs. Nous avons ainsi pu relever que les traits de caractère et les caractéristiques sociales des interlocuteurs déterminent leur capacité de dialoguer. Cet examen a donc confirmé que la typologie de l’Apologie et le lexique définissant l'interlocuteurs ne restent pas lettre morte dans les Dialogues, mais sont avant tout mis en scène grâce aux interlocuteurs. Enfin, nous avons examiné trois phénomènes discursifs qui entravent le dialogue ou qui ne remplissent pas toutes les conditions de l'échange dialectique : le silence, l'ironie et le recours aux images. Si Platon veut sans doute montrer, à travers ces obstacles, l’impossibilité de « tisser un discours commun en l’absence d’un monde partagé de valeurs » (Fussi), c’est aussi parce qu’il reconnaît que la persuasion philosophique ne saurait s’exercer qu'au-delà de la fiction dialogique
Over the last decades the attention to the dialogue form has paved the way for a radical renewal of the Platonic studies and for an interest, although limited, in the Dialogues’ characters. The interest has yet been focused almost exclusively on Socrates and the definition of the traits of his character. Instead, too little attention has been paid to his interlocutors; therefore, this thesis aims to show their crucial role in the discursive community of six dialogues: First Alcibiades, Charmides, Theaetetus, Gorgias, Republic (books I, II and V), Philaebus. Firstly, some characters embody Socrates' antagonists and 'represent the cultural dimensions and the theoretical issues alive in the society to which Plato refers in his critical re-examination' (Vegetti). In this respect, their presence is important to observe how the Dialogues are less the exposition of a doctrine than the staging of another kind of relationship to knowledge, thus defining a contrario what philosophia means to him. Starting from the list that Socrates himself sketches in the Apology, I have established a typology that opposes Socrates' rivals and the young people. Within these two major categories, we could appreciate differences in their age and attitude towards knowledge. Before starting to analyze the characters, it was however necessary to define what being an 'interlocutor' means. Indeed, the platonic texts show many nuances in the interaction or presence of the interlocutors and the definition of their features was fundamental for the subsequent analysis of the texts. The terms have been grouped into two categories: one who identify the interlocutors on the basis of the destination of the conversation (audience, listeners, spectators, presents / absents) and another who describe the relationship of the interlocutors with Socrates and to the discourse. The analysis of the corpus was then guided by the definition of the dialogue of Diogenes Laerce (Diog.Lerer 3.48.7-11.), which allows us to detect two fundamental elements of dialogical exchanges: the discursive practice, that is the sequence of questions and answers, and the characterization of interlocutors (ethopoiia). We could observe that the psychological and social ethos of the interlocutors as well as their knowledge of the dialectical rules determine their ability to dialogue. This review has confirmed that the typology of the Apology and the normative definition of the interlocutor proposed by the Dialogues are really staged thanks to the interlocutors. Finally, we have analyzed three discursive phenomena that hinder dialogue or do not fulfill all the conditions of dialectical exchanges: silence, irony and the use of images. Through them Plato probably wants to show the impossibility of 'weaving a common discourse in the absence of a shared world of values' (Fussi), mainly because he recognizes that philosophical persuasion must be addressed beyond the dialogic fiction

Los estilos APA, Harvard, Vancouver, ISO, etc.

29

Uto, Akiko. "La laideur et la difformité physiques dans la littérature et la société grecques des cinquième et quatrième siècles avant Jésus-Christ". Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040111.

Texto completo

Resumen

Le monde grec antique nous a transmis l'image d'une civilisation imprégnée de beauté à travers ses œuvres artistiques, cette image étant renforcée par la richesse et la qualité de ses productions littéraires. La quête de la beauté suprême atteint son apogée durant la période classique, et dans ce contexte où tout semble tendre vers cet idéal, la laideur d'apparence est très peu évocatrice; les quelques personnages grecs laids ou difformes auxquels nous pouvons penser, Thersite, Socrate ou Héphaïstos, semblent constituer la minorité d'exceptions qui confirme la règle tellement ils sont présentés comme des cas à part. Cette image que nous avons des Grecs est évidemment trompeuse: les maladies, les difformités et les différentes formes de laideur devaient naturellement faire partie de leur vie quotidienne. Travailler sur ce sujet encore peu exploré nous a paru fort intéressant; pour tenter de saisir ce que les Grecs eux-mêmes ont peu exprimé, nous avons couvert le plus d'aspects possibles en ayant recours à l'ensemble des textes de la période classique sans oublier l'iconographie, indispensable pour une étude sur l'esthétique
The ancient Greek world passed on to us the image of a civilization filled with beauty through its artistic works, this image being strengthened by the richness and quality of its literary productions. The quest for supreme beauty reached its peak during the classical period, and in this context where everything seems to tend towards this ideal, physical ugliness is not something we generally equate with Greek thought; a few ugly or deformed Greek characters of whom we can think, Thersite, Socrates or Hephæstus, are so isolated that they seem to be the exception rather than the rule. Thus, this image is clearly incorrect since sickness, deformity, and other kinds of ugliness were natural parts of their lives. This little investigated subject is full of interest to us. In our efforts to seize what the Greeks themselves failed to express, we covered every relevent aspect possible by using all the texts of the classical period, not leaving the iconography behind, which is indispensable for a study on aesthetics

Los estilos APA, Harvard, Vancouver, ISO, etc.

30

Lee, Youngmun. "Socratic elenchus and curriculum development /". The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487759055155774.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

31

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

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

32

Kearney, Lindsay. "Socratic Piety and the State". Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32771.

Texto completo

Resumen

This goal of this thesis is to examine the connection between piety and the city-state according to the Socrates of Plato’s dialogues. This thesis first sets out to understand Socrates’ piety. Then, through consideration of Socrates’ discussion of piety in the city-state in the Euthyphro, the Apology, the Symposium, and the Republic, this thesis sets out to outline Socrates’ understanding of the role piety ought to play in the just city-state. Based on my reading of these dialogues, I argue that piety is, for Plato’s Socrates, a necessary component of the just city-state.

Los estilos APA, Harvard, Vancouver, ISO, etc.

33

Bergeron, Jean-François. "Nietzsche : majestueux petit silène socratique ou Socrate éducateur de Nietzsche". Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27474/27474.pdf.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

34

Luz, Érica de Oliveira Veras da. "Socratea exorrhiza : potencial bioativo e teores de fenóis e flavonoides". Universidade Federal de Roraima, 2012. http://www.bdtd.ufrr.br/tde_busca/arquivo.php?codArquivo=279.

Texto completo

Resumen

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Socratea exorrhiza (Mart.) H. Wendland é conhecida popularmente como paxiuba. Esta Arecaceae ocorre naturalmente na região amazônica. É muito utilizada por caboclos e índios de Roraima, porém pouco estudada quanto ao perfil químico e biológico. Neste trabalho investigou-se o potencial bioativo dos extratos da parte externa e interna da raiz e do broto da raiz de S. exorrhiza, mediante testes de atividade citotóxica (Artemia salina Laech), antioxidante (DPPH) e antimicrobiana contra as bactérias (Staphylococcus aureus ATCC 6538, Escherichia coli ATCC 25922, Proteus mirabilis ATCC 7002) e a levedura Candida albicans ATCC18804. Dos extratos mais ativos determinaram-se os teores de fenólicos e flavonóides por espectrofotometria. O processo de extração foi a quente em sistema de Soxhlet, usando solventes orgânicos de polaridades crescentes (hexano, clorofórmio, acetato de etila e metanol). Os resultados mostraram que os extratos acetato de etila da parte externa da raiz e do broto da raiz destacaram se nos testes de atividade citotóxica e antioxidante, sendo o do broto da raiz (DL50 473 e IC50 24,03 μg/mL) o mais ativo para os dois testes. A ação positiva desses extratos nas atividades biológicas pode estar relacionada à presença de flavonoides evidenciada pelo elevado teor encontrado (76,8% e 64,66%, respectivamente). Os extratos metanólicos da parte externa da raiz e do broto da raiz apresentaram alto poder inibitório frente à levedura C. albicans (halos de18 e 25 mm) respectivamente. Todos os extratos do broto da raiz apresentaram ação inibitória moderada contra o crescimento das bactérias Gram-negativas E. coli e P. mirabilis com halos que variaram entre 10 e 17 mm, sendo que o extrato metanólico do broto da raiz obteve alto poder inibitório no crescimento de P. mirabilis (halo 22 mm). A ação positiva dos extratos da parte externa da raiz e do broto da raiz contra bactérias Gram-negativas corrobora com o conhecimento tradicional, que preconiza a utilização das raízes de S. exorrhiza na medicina popular para o tratamento de doenças sexualmente transmissíveis, o que torna ainda maior o valor dos resultados obtidos. Outro dado importante obtido com trabalho é o novo registro de ocorrência de S. exorrhiza para o estado de Roraima. Os resultados aqui apresentados são inéditos e importantes na ampliação do conhecimento sobre esta palmeira, estimulando a continuidade de estudos mais aprofundados.
Socratea exorrhiza (Mart.) H. Wendland is popularly known as paxiuba. This Arecaceae occurs naturally in the rain forest. It is widely used by the locals and the native Indians of Roraima, however it is not as studied as in regards to its biological and chemical profile. In this work, it was investigated that the extracts of the bioactive potential of the outer and inner parts of the root and of the sprout from the root of S. exorrhiza, by cytotoxic activity tests (Artemia salina Laech), antioxidant (DPPH) and antimicrobial against bacteria (Staphylococcus aureus ATCC 6538, Escherichia coli ATCC 25922, Proteus mirabilis ATCC 7002) and with Candida albicans yeast ATCC18804. Among the most active extracts were determined the levels of phenolics and flavonoids by spectrophotometry method. The extraction process was heat by the Soxhlet method, using organic solvents of increasing polarity (hexane, chloroform, ethyl acetate and methanolic). extracts of the outer part of the root and the sprout from the root stood out on the cytotoxic activity and the antioxidant tests, being the sprout from the root (DL50 473 and IC50 24,03 μg/mL) the most active of the two tests. The positive Action of these two extracts on the biological activities can be related to the presence of flavonoids evidenced by the high content found on the of the outer part of the root extracts 76,8% and sprout from the root 64,66%. The methanolic extracts of the outer part of the root and the sprout from the root demonstrated high inhibitory power before the C. albicans yeast (halos of 18 and 25 mm) respectively. All the sprouts from the root extracts presented moderate inhibitory action against the growth of the Gram-negative E. coli and P. mirabilis bacteria with halos that varied between 10 and 17mm, and the methanolic extracts sprout from the root obtained high inhibitory power on the growth of P. mirabilis (halo 22 mm). The extracts‟ positive action of the outer part of the root and the sprout from the root against Gram-negative bacteria collaborates with the traditional knowledge that advocates the use of the S. exorrhiza roots in popular medicine for the sexually transmitted diseases (STD), which makes even higher the values of the results with these extracts. Another important finding in this work is the new record of occurrence of S. exorrhiza for the state of Roraima.The data herein presented is new and important in advancing knowledge about this palm tree, stimulating the continuity of deeper studies.

Los estilos APA, Harvard, Vancouver, ISO, etc.

35

Leonetti, Flavio Luis Mestriner. "O princípio da integridade como o princípio de potência na figura de Sócrates, segundo a obra de Xenofonte". Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-19122013-110148/.

Texto completo

Resumen

A partir do referencial paradigmático e exemplar da figura e disciplina (eu zen) de Sócrates na obra de Xenofonte, desenvolvem-se a análise, a reflexão sobre o princípio reintegrador perante a inexorabilidade, o desconhecimento e a incerteza do real, com vistas à reconciliação proporcional, ao desenvolvimento satisfatório da integridade razoável, para que o homem possa adquirir não somente a compreensão filosófica, mas também condições de resistência, de flexibilidade estratégica - enfim, a capacidade suficiente de transformação e relacionamento com os problemas fundamentais da existência.
From the paradigmatic reference and example of socratic discipline (eu zen) in the Xenophons works, the reflections about the re-integrating principle facing the inexhaustible, uncertain and unknown reality can be developed, searching the proportional reconciliation, the satisfactory and reasonable integrity for the human being to acquire not only the philosophical understanding, but also the conditions of resistence, of strategic flexibility the sufficient capacity to deal with and transform the fundamental problems of existence.

Los estilos APA, Harvard, Vancouver, ISO, etc.

36

Qi, Zhaoyuan. "Le socratisme en Chine et la recherche comparative entre la philosophie morale de Socrate et celle de Confucius". Thesis, Limoges, 2014. http://www.theses.fr/2014LIMO0011.

Texto completo

Resumen

Cette thèse a pour objectif de s'intéresser aux deux questions suivantes : le socratisme en Chine depuis le tournant du XXe siècle et la comparaison entre la philosophie morale de Socrate et celle de Confucius. Nous entamons notre étude en exposant d'abord laconiquement les échanges sino-occidentaux dont le socratisme en Chine fait partie. Dans les chapitres suivants de la première partie, nous étudions systématiquement quatre aspects de ce problème sous un angle historique : l'introduction, la traduction, la réception et l'influence parmi lesquelles la dernière joue un rôle primordial. Ensuite, nous faisons une recherche comparative sur les philosophies morales de ces deux maîtres, surtout sur les notions clefs de leurs doctrines : le Bien et le ren. Après avoir présenté les contextes historiques où sont nés le socratisme et le confucianisme, nous explorons de manière approfondie l'essence et le point de départ de leur philosophie morale ainsi que la voie pour accéder à l'humanité. De ce que nous analysons, on peut déduire que ce sont l'humanité et la vertu que Socrate et Confucius s'efforcent de poursuivre pendant toute leur vie
This thesis aims to be interested in the following two questions : the socratism in China since the twentieth century and the comparison between the moral philosophy of Socrates and that of Confucius. We begin the research at first in presenting laconically the sino-occidental exchanges, of which the socratism forms a part. In the following chapters of Part One, we systematically study the four aspects of the problem from a historical perspective : introduction, translation, reception and influence, among which the last one plays a primordial role. Subsequently, we make a comparative research on the moral philosophies of the two masters, in particular the key concepts of their doctrines : the Good and the ren. After presenting the historical contexts where the socratism and the confucianism have been established, we explore in depth the essence and the starting point of their moral philosophy as well as the way toward achievement of the humanity. Based on ouranalyses, we can deduce that the humanity and the virtue are what Socrates and Confucius endeavoured to pursue throughout their lives

Los estilos APA, Harvard, Vancouver, ISO, etc.

37

Davieau, Nicolas. "Le corps des philosophes : traditions biographiques et construction de la personne du philosophe chez Diogène Laërce". Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010629.

Texto completo

Resumen

À partir de l’analyse des traditions biographiques compilées et conservées par Diogène Laërce, cette thèse cherche à évaluer l’intérêt des anecdotes mettant en scène le corps des philosophes dans l’élaboration d’une figure du philosophe idéal ou bien dans la construction de la personne du philosophe. Si les philosophes anciens nous sont avant tout connus comme un ensemble de textes ou de systèmes doctrinaux, les témoignages biographiques antiques fournissent en effet également la mémoire de pratiques corporelles ou d’interrogations sur certaines pratiques corporelles (régime alimentaire, activité physique, vêtement, santé) qu’il convient d’analyser. Cette étude vise à savoir dans quelle mesure et de quelles manières le corps peut être compris comme un terrain de mise en pratique de théories ou de préceptes philosophiques, et par la même, de voir comment le corps intervient dans la reconnaissance du philosophe. Cette recherche envisage successivement ce que peut être un régime de vie philosophique (vêtement, barbe et pilosité, accessoires) avant d’interroger le rapport des philosophes à leurs propres corps mortels (maladie, vieillesse et mort). L’enquête aussi à une lecture pragmatique de l’œuvre de Diogène Laërce, envisagée comme un auteur et non comme un compilateur
Based on an analysis of the biographical traditions compiled and preserved by Diogenes Laertius, this thesis assesses the significance of anecdotes depicting the body of philosophers in the development of the figure of an ideal philosopher and in these philosopher’ building of their own persona. Whilst ancient philosophers are primarly known to us through texts and doctrinal systems, the insights into their bodily pratcices and their reflections on the subject – diet, physical activity, clothing health – which are reported in ancient biographical testimonies are also worth investigating. This study examines the extent to which and the different ways in which the body can be ssen as the field of practice for the theories and for the philosopher’s relationship to their own mortal body (disease, old age and death). The investigation also provides a pragmatic reading of the work of Diogene Laertius, considered as an author and not merely as a compiler

Los estilos APA, Harvard, Vancouver, ISO, etc.

38

Bergeron, Martin. "Le lien entre l'induction et la définition dans les dialogues socratiques de Platon". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0018/MQ43764.pdf.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

39

Carrasco, Carlos José Fávaro. "O pensamento socrático: a busca da verdade e sua influência na investigação policial". Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/6131.

Texto completo

Resumen

Made available in DSpace on 2016-04-26T20:21:38Z (GMT). No. of bitstreams: 1 Carlos Jose Favaro Carrasco.pdf: 635662 bytes, checksum: 665cff577b4ab5d224f911f3a01d761a (MD5) Previous issue date: 2013-05-16
This essay explains, in short, the Socratic thought left as a legacy to the world by the great philosopher Socrates (Athens, 470 or 469 BC - 399 BC), who, throughout his life, sacrificed his personal ambitions for the sake of their fellow citizens. Know thyself and I just know that I know nothing demonstrate his relentless yearning for wisdom, the greatest virtue, and being fair, the greatest happiness. This work makes us reflect about his own method in the search for truth/knowledge. We will see his influence in current police investigation methodologies, regarding the peculiarities applicable to each case and the terms of a criminal offense, in relation to the relevance of the work of the Judicial Police to identify authorship, circumstances of the crime, as well as its motivation, in order to enable the prosecution of the offenders
A presente dissertação explicita, em síntese, o pensamento socrático deixado como legado ao mundo pelo grande filósofo Sócrates (Atenas, 470 ou 469 a.C. 399 a.C.), o qual, ao longo de sua vida, sacrificou suas ambições pessoais pelo interesse de seus concidadãos. Conhece-te a ti mesmo e Somente sei que nada sei demonstram seu anseio incansável pela sabedoria que, para ele, era a maior virtude e, ser justo, a maior felicidade. A leitura do presente trabalho nos faz refletir acerca de seu método próprio na busca da verdade/conhecimento. Veremos sua influência nas metodologias de investigação policial atuais, respeitando-se as peculiaridades cabíveis a cada caso e as modalidades de infração penal, no que tange à relevância do trabalho da Polícia Judiciária para a identificação de autoria, condições do crime, bem como da sua motivação, a fim de possibilitar a condenação dos infratores

Los estilos APA, Harvard, Vancouver, ISO, etc.

40

Moustafiadès, Jeannine. "Socrate : un systeme intelligent d'enseignement du diagnostic de pannes d'equipements asservis". Paris 6, 1989. http://www.theses.fr/1989PA066362.

Texto completo

Resumen

Socrate est un tuteur intelligent qui place l'eleve en situation de diagnostic, en lui offrant les moyens d'utiliser les etapes cles du raisonnement hypothetico-deductif et en l'aidant a les appliquer. Les concepts fondamentaux a transmettre a l'apprenant se resument en trois points cles: proceder de maniere hypothetico-deductive, effectuer le diagnostic par niveaux fonctionnels, minimiser le cout du diagnostic. L'objectif d'enseignement d'une methode rationnelle de diagnostic de pannes d'equipements complexes implique la realisation de trois composants: un module expert de diagnostic, un module d'explication, et un module pedagogique. Le constat: tant que la methode n'est pas acquise, on ne sait pas si l'on teste la connaissance ou la methode, conduit a bien differencier les connaissances propres au domaine et les connaissances propres a la methode. Ceci impose pour le module expert des modes de fonctionnement particuliers, une representation structuree de ses connaissances, et une demarche de raisonnement hypothetico-deductive proche de celle de l'etre humain. La representation des connaissances en terme de concepts est necessaire pour une explication comprehensible du raisonnement, et de l'etat des entites diagnostiques (tests et hypotheses). L'enseignement progressif amene a analyser les difficultes intrinseques a l'apprentissage du diagnostic. Le module pedagogique conduit le dialogue avec l'eleve, selon une strategie pedagogique representee sous forme de regles, independante de l'equipement a depanner. Il tient compte du modele de l'eleve qu'il met a jour, des concepts a enseigner, et de l'etat courant des entites diagnostiques. L'enseignement individualise conduit a evaluer le progression de l'eleve et a choisir une strategie pedagogique adaptee. L'existence d'une strategie nous a permis d'etendre sa representation, dans l'optique d'un tuteur multi-strategie, necessaire si l'on

Los estilos APA, Harvard, Vancouver, ISO, etc.

41

Moi, Shawn Osmund. "Nietzsche as the Student of Socrates". Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23336.

Texto completo

Resumen

This thesis examines Nietzsche’s relationship to Socrates through his positive philosophy of education, arguing that the latter is crucial to resolving the apparent contradictions of the former. While there is a good deal of literature dealing with Nietzsche’s criticisms of the educational system of his day, there is relatively little on his own account of what education should be. I point out that the Greek conception of agon (roughly “contest” in English), is central to Nietzsche’s understanding of education, and informs his ideal of the student-mentor relationship. This is the model on which, I contend, Nietzsche’s relation to Socrates needs to be interpreted. Such an interpretation helps to make sense of, and reconcile, the divergent pictures of Socrates Nietzsche presents in his texts, which are sometimes admiring and imitative, sometimes hostile and contemptuous, and have led to conflicting interpretations within the scholarship on this subject. My analysis aims to shed new light on both the figure of Nietzsche’s Socrates, and Nietzsche’s philosophy of education, by relating these to one another.

Los estilos APA, Harvard, Vancouver, ISO, etc.

42

Levy, David Foster. "Socrates' Praise and Blame of Eros". Thesis, Boston College, 2010. http://hdl.handle.net/2345/2219.

Texto completo

Resumen

Thesis advisor: Christopher Bruell
It is only in "erotic matters" that Plato's Socrates is wise, or so he claims at least on several occasions, and since his Socrates makes this claim, it is necessary for Plato's readers to investigate the content of Socrates' wisdom about eros. This dissertation undertakes such an investigation. Plato does not, however, make Socrates' view of eros easy to grasp. So diverse are Socrates' treatments of eros in different dialogues and even within the same dialogue that doubt may arise as to whether he has a consistent view of eros; Socrates subjects eros to relentless criticism throughout the Republic and his first speech in the Phaedrus, and then offers eros his highest praise in his second speech in the Phaedrus and a somewhat lesser praise in the Symposium. This dissertation takes the question of why Socrates treats eros in such divergent ways as its guiding thread and offers an account of the ambiguity in eros' character that renders it both blameworthy and praiseworthy in Socrates' estimation. The investigation is primarily of eros in its ordinary sense of romantic love for another human being, for Socrates' most extensive discussions of eros, those of the Phaedrus and Symposium, are primarily about romantic love. Furthermore, as this investigation makes clear, despite his references to other kinds of eros, Socrates distinguishes a precise meaning of eros, according to which eros is always love of another human being. Socrates' view of romantic love is then assessed through studies of the Republic, Phaedrus, and Symposium. These studies present a unified Socratic understanding of eros; despite their apparent differences, Socrates' treatment of eros in each dialogue confirms and supplements that of the others, each providing further insight into Socrates' complete view. In the Republic, Socrates' opposition to eros, as displayed in both his discussion of the communism of the family in book five and his account of the tyrannic soul in book nine, is traced to irrational religious beliefs to which he suggests eros is connected. Socrates then explains this connection by presenting romantic love as a source of such beliefs in the Phaedrus and Symposium. Because eros is such a source, this dissertation argues that philosophy is incompatible with eros in its precise sense, as Socrates subtly indicates even within his laudatory treatments of eros in the Phaedrus and Symposium. Thus, as a source of irrational beliefs, eros is blameworthy. Yet eros is also praiseworthy. Despite his indication that the philosopher would be free of eros in the precise sense, Socrates also argues that the experience of eros can be of great benefit in the education of a potential philosopher. Precisely as a source of irrational religious belief, the erotic experience includes a greater awareness of the longing for immortality and hence the concern with mortality that Socrates believes is characteristic of human beings, and by bringing lovers to a greater awareness of this concern, eros provides a first step towards the self-knowledge characteristic of the philosophic life
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science

Los estilos APA, Harvard, Vancouver, ISO, etc.

43

Evans, Daw-Nay N. R. Jr. "A Solution to "The Problem of Socrates" in Nietzsche's Thought: An Explanation of Nietzsche's Ambivalence Toward Socrates". Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/42516.

Texto completo

Resumen

Nietzscheâ s view of Socrates has been studied at length by a number of scholars, and yet the accounts resulting from these studies, even when descriptively correct, have not given a full explanation of the relationship between the two philosophers. More specifically, they fail to clarify the proper connection between Nietzsche and Socrates in terms of fundamental aspects of Nietzscheâ s thought, especially in terms of his view of reason. The most influential interpretation of Nietzscheâ s relationship to Socrates comes from Kaufmann, who claims that Nietzscheâ s view of Socrates is one of pure admiration. More recently, scholars such as Nehamas have corrected Kaufmannâ s flawed interpretation. Although Nehamas has properly understood Nietzscheâ s view of Socrates to be one of ambivalence, his interpretation is wanting in that it provides only a partial explanation of this ambivalence.

My argument will take the following form. I will first establish in Chapters 2-5 (A) Nietzscheâ s ambivalence toward Socrates. Then, independently of that discussion, I will reveal in Chapter 6 (B) his ambivalence toward reason. The strict parallelism between these two manifestations of ambivalence in Nietzsche will permit me to make the claim that (B) explains (A). By this analysis I will demonstrate that Nietzsche is not only positive and negative in his assessments of both Socrates and reason, but that he is ambivalent to both for the same reasons. More specifically, for Nietzsche, Socratesâ emphasis upon dialectical reason as the one and only medium for attaining eudaimonia is ultimately nihilistic. It stands as a singular example of the variety of nihilistic practices that emphasize one perspective over all others; and to deny perspective, is, for Nietzsche, to deny life itself. Thus Nietzsche understands such practices, among which he includes Christianity, ethical objectivism, and Platoâ s metaphysics, as a misuse of reason. However, the appropriate use of reason involves experimenting with other modes of expression such as aphorisms, the performing arts, and poetry, which grant the individual as much moral and intellectual freedom as necessary so that they may affirm life in the manner they find most satisfying and rewarding. Hence, it is only through a thorough investigation of Nietzscheâ s view of reason that his ambivalence toward Socrates can be fully understood, namely, as a manifestation of his ambivalence to reason.
Master of Arts

Los estilos APA, Harvard, Vancouver, ISO, etc.

44

Korkut, Hacer. "Irony As A Philosophical Attitude In Socrates". Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609135/index.pdf.

Texto completo

Resumen

This thesis analyzes the reasons for Socrates'
being presented as a paradoxical figure in the early dialogues of Plato. Irony as a fundamental philosophical attitude in Socratic philosophy is discussed with reference to some of the major philosophers of the history of philosophy. The thesis also suggests the possibility of seeing philosophy as an ironic activity and it traces the etymology of the concept of irony in terms of its philosophical importance.

Los estilos APA, Harvard, Vancouver, ISO, etc.

45

Degnan, Michael. "The complexities of Nietzsche's fight with Socrates". Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/717.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

46

Borkowski, Josef-Friedrich. "Socratis quae feruntur epistolae : Edition, Übersetzung, Kommentar /". Stuttgart : B. G. Teubner, 1997. http://catalogue.bnf.fr/ark:/12148/cb370976236.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

47

Cunha, Alexandre Sanches. "Socrates entre a justiça e a retorica". [s.n.], 2004. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281606.

Texto completo

Resumen

Orientador: Alcides Hector Rodriguez Benoit
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-03T20:08:11Z (GMT). No. of bitstreams: 1 Cunha_AlexandreSanches_M.pdf: 8200165 bytes, checksum: acc2bf03f00a100351977fed4ae05c38 (MD5) Previous issue date: 2004
Resumo: Não informado
Abstract: Not informed.
Mestrado
Mestre em Filosofia

Los estilos APA, Harvard, Vancouver, ISO, etc.

48

Kahn, Charles. "A New Interpretation of Plato's Socratic Dialogues". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112978.

Texto completo

Resumen

A study of the remainsof the other Socratic authors, and of Eschines in particular, makes clear that this dialogue form was essentially a genre of fictional conversations with Socrates. freely invented even when the interlocutors were historical. Hence it is a mistake to regard Plato's earlier dialogues as a report of the philosophy of the historical Socrates. The present interpretation aims toreplace the notion of a Socratic period in Plato's philosophical development with a more unified View of Plato's work as a whole. Hence the notion of prolepsis is utilized to suggest that most of the so-called Socratic-dialoguesare Written (and intended to be read) from the point of View of the socalled middle dialogues.
Un estudio de fuentes de diversos autores socráticos, y de Esquines en particular, deja en claro que esta forma dialógica fue esencialmente un género de ficticias conversaciones con Sócrates. inventadas libremente aun cuando los interlocutores tuviesen realidad histórica. Por lo tanto, es erróneo considerar que los diálogos tempranos de Platón transcriben la filosofía del Sócrates histórico. Con esta interpretación se intenta reemplazar la noción de un período socrático en el desarrollo filosófico de Platón por una concepción más unitaria de su obra en conjunto. Así, la noción de prolepsis será empleada para sugerir que la mayor parte de los llamadosdiálogos socráticos fueron escritos (y concebidos para ser leídos) desde la perspectiva de los diálogos intermedios.

Los estilos APA, Harvard, Vancouver, ISO, etc.

49

Wallraff, Martin. "Der Kirchenhistoriker Sokrates : Untersuchungen zu Geschichtsdarstellung, Methode und Person /". Göttingen : Vandenhoeck & Ruprecht, 1997. http://catalogue.bnf.fr/ark:/12148/cb36989388n.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

50

Schneider, Jan Georg. "Wittgenstein und Platon : sokratisch-platonische Dialektik im Lichte der wittgensteinschen Sprachspiekonzeption /". Freiburg : K. Alber, 2002. http://catalogue.bnf.fr/ark:/12148/cb390231272.

Texto completo

Los estilos APA, Harvard, Vancouver, ISO, etc.

Tesis sobre el tema "Socrata"

Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros