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Artículos de revistas sobre el tema "Socrates"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Volpe, Enrico. "The Figure of Socrates in Numenius of Apamea: Theology, Platonism, and Pythagoreanism (fr. 24 des Places)." Peitho. Examina Antiqua 13, no. 1 (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 doct

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2

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 (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

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3

Pentassuglio, Francesca. "One Socrates and Many. A Discussion of the Volume Socrates and the Socratic Dialogue." Elenchos 40, no. 2 (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

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4

Carvalho, John M. "Socrates' Refutation of Apollo." Journal of Ancient Philosophy 8, no. 2 (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

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5

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

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6

Suvák, Vladislav. "Obrazy Sókrata v Diónových Řečech." REFLEXE 2021, no. 61 (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 educatio

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7

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

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8

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

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9

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 u

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10

Protopopova, Irina. "The Socratic question: old problems and new trends." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 330–38. http://dx.doi.org/10.25205/1995-4328-2019-13-1-330-338.

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The article deals with new approaches to the solution of the so-called “Socratic question” associated with the search for a “historical” Socrates in different sources. The author outlines the history of the issue starting with Schleiermacher and his distinction between the images of Socrates in Plato and Xenophon. It is shown how, at the beginning of the 20th century, a consensus on the authenticity of Plato’s Socrates was reached (Robin, Taylor, Burnet, Maier), and then a sceptical view on the possibility itself to ever solve the “Socratic question” developed (Gigon). Vlastos’ position, which

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11

Prince, S. H. "Socrates and the Socratics." Classical Review 55, no. 2 (2005): 424–26. http://dx.doi.org/10.1093/clrevj/bni236.

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12

Tomin, Julius. "Socratic Midwifery." Classical Quarterly 37, no. 1 (1987): 97–102. http://dx.doi.org/10.1017/s0009838800031682.

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In Plato's Theaetetus Socrates is portrayed as a midwife of the intellect. The comparison of Socratic questioning to midwifery had until recently been commonly attributed to Socrates himself. In 1977 M. F. Burnyeat published Socratic Midwifery, Platonic Inspiration, which transformed the way in which the dialogue has since been perceived. The author maintains that the midwife comparison is in no sense to be attributed to the historical Socrates.

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13

Duque, Mateo. "An-other Socratic Method." PLATO JOURNAL 25 (September 9, 2024): 45–54. http://dx.doi.org/10.14195/2183-4105_25_3.

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There is another Socratic method, Socratic mimēsis, and an instance of this is when Plato has Socrates play ‘the annoying questioner’ in the Hippias Major. Other interpreters have suggested that the reasons for Socrates’s dramatic play are depersonalization and distance. I argue for viewing Socrates’s role-playing as a way to dramatize the inner dialogue that happens inside one’s mind in what we may call conscience. Hippias the sophist lacks a conscience: his focus is acquisitive as opposed to inquisitive. Plato has staged a pedagogical theater of Hippias’s failed lesson for the benefit of Pla

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14

Bryan, Jenny. "PSEUDO-DIALOGUE IN PLATO'S CLITOPHON." Cambridge Classical Journal 58 (November 26, 2012): 1–22. http://dx.doi.org/10.1017/s1750270512000024.

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Scholars disagree over why Plato's Clitophon ends without any response to Clitophon's criticisms of Socratic method. A close examination of the characterisation of Clitophon provides a potential answer. During the course of his speech, Clitophon shows himself to have misunderstood Socrates, in terms both of method and teaching. The manner in which he reports Socratic conversations suggests that he is more interested in Socrates' personal authority than in entering into productive dialogue. Clitophon represents the kind of young man who wants Socrates to tell him what to think and who will go e

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15

Konstantinos, Kalogeropoulos. "Φαίδων 96a-102a: η πλατωνική κριτική των προσωκρατικών". Archive 10 (8 грудня 2014): 44–50. https://doi.org/10.5281/zenodo.4506383.

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This excerpt, part of Platonic dialogue Phaedo -in indirect speech narrative, stylistic and genre innovation of Plato- examines through Socrates and the participants the general problem of physics and cause, as well as the idea as a cause of birth, decay and existence. The aim of our approach is to record firstly the views of pre-Socratic philosophers, especially Anaxagoras, on knowledge and sensory perception, as described by Socrates, and to compare them with our modern perceptions of pre-Socratics and their philosophy. Then, we will identify the main points of the Platonic critique of these

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16

Feldman, Sarah. "Common Ground or Double Bind? The Possibility of Dialogue in Plato’s Crito." Areté 36 (March 28, 2022): 21–44. http://dx.doi.org/10.18800/arete.2022ext.002.

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Much recent scholarship on Plato’ Crito has revolved around the controversy about the relationship and possible compatibility between the arguments Socrates gives in his own person (SocratesS) and those he gives in the person of the Laws (SocratesL). By contrast, the relation between the arguments given by SocratesL and those given by Crito continues to be seen as uncontroversial: by the end of the dialogue, commentators agree, Crito has no choice but to concede to the force of SocratesL’s arguments. Against this traditional reading, this paper will argue not only that SocratesL’s arguments fa

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17

Wardhaugh, Bruce. "Socratic Civil Disobedience: Some Reflections on Morgentaler." Canadian Journal of Law & Jurisprudence 2, no. 2 (1989): 91–110. http://dx.doi.org/10.1017/s0841820900002782.

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Plato’s dialogue Crito, as is well known, presents Socrates’ response to the question why must one obey the law. The facts surrounding Socrates’ trial, imprisonment and subsequent execution are all well known, I shall not repeat them here. Rather my present task will be to analyze the other side of the Socratic argument, in order to determine Socrates’ possible response to the question of when (or under what circumstances) may we chose to disobey the law. The purpose of this present analysis is three-fold: first, to determine what in fact might be the Socratic response to the question. Second,

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18

Streltsov, Alexey. "Which Socrates? “Supplement to the Memorabilia of the Blessed Socrates”." Respublica Literaria 5, no. 3 (2014): 49–66. http://dx.doi.org/10.47850/rl.2024.5.3.49-66.

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Provided is translation into Russian as well as commentary of the J. G. Hamann’s treatise «Supplement to the Memorabilia of the Blessed Socrates» (Beylage zun Denkwürdigkeiten des seligen Sokrates) of 1773, which up to this time has not received sufficient treatment in the historical-philosophical research. This work represents concluding part of Hamann’s trilogy of sorts, which began with «Socratic Memorabilia» of 1759 and «Clouds» of 1760. The treatise deals with Socratic perspective and interpretation of the character of Socrates in the context of the Enlightenment project. In this work Ham

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19

Cleveland, Timothy. "The Irony of Contingency and Solidarity." Philosophy 70, no. 272 (1995): 217–41. http://dx.doi.org/10.1017/s0031819100065384.

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Irony is nothing new to philosophy; quite the contrary, it is as familiar as the figure of Socrates. Yet when, for example, Socrates asks Euthyphro to teach him about piety because of Euthyphro's obvious knowledge of the subject, Socrates‘ irony has little philosophical significance. Socrates says something contrary to what he means, and Euthyphro in his arrogance takes the statement literally. Plato uses Socratic irony to dramatic affect by allowing the events of the drama to unfold in such a way that it becomes clear that Socrates’ literal praise of Euthyphro’s knowledge is incongruous with

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20

Kumar, Dushyant. "SOCRATES’ METHOD OF ‘NOT WRITING’." Fedro, revista de estética y teoría de las artes, no. 23 (2023): 116–24. http://dx.doi.org/10.12795/fedro/2023.i23.07.

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In this paper, I intend to propound that Socrates’ choice of abstaining himself from writing not only leads to the “Socratic Problem” but also renders him vulnerable to misappropriations; a vulnerability he attributes to writing while substantiating his downright dismissal of it. The paper has been divided into three sections. In section one; effort is to contemplate “The Socratic Problem” which has been baffling scholars across centuries. Whether, for example, in Plato’s works, is it Plato’s or the historical Socrates’ views? Absence of Socrates’ own work has put his historical existence in a

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21

Greene, Ross Preuss. "Sources of Shame: Shame and the Refutation of Polus and Callicles in Plato's Gorgias." Illinois Classical Studies 47, no. 2 (2022): 315–32. http://dx.doi.org/10.5406/23285265.47.2.06.

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Abstract Shame is a theme that permeates Plato's Gorgias. While every interlocutor accuses each other of feeling ashamed, Socrates's arguments also depend on judgments about what is shameful. This essay offers an account of the sources of shame for Polus, Socrates, and Callicles. A source of shame determines whose value judgments are relevant for feelings of shame. I argue that Polus has other-sourced shame, whereas Socrates and Callicles both have self-sourced shame. Socrates and Callicles are distinguished by their conceptions of the good life. The Gorgias's complex portrayal of shame shows

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22

Botter, Barbara. "Socrate nel Gorgia platonico: Ulisse nella teatrocrazia ateniese. Le armi della persuasione nel dialogo Gorgia di Platone." Revista Ágora Filosófica 20, no. 2 (2020): 22. http://dx.doi.org/10.25247/p1982-999x.2020.v20n2.p22-61.

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L’obbiettivo del presente articolo è di circoscrivere ed approfondire lo studio di alcune strategie persuasive messe in atto da Socrate nel Gorgia platonico. Analizzando dapprima lo stile letterario, quindi gli scambi di battute fra gli interlocutori, ci proponiamo di evidenziare le ragioni della scelta platonica per lo stile drammatico, le strategie argomentative messe in atto dai protagonisti e le finalità in vista delle quali Platone crea un Socrate a due volti, un Socrate filosofo e un Socrate erista. In vista di ciò divideremo il testo in due sezioni principali: dapprima forniremo la corn

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23

Jenks, Rod. "Socratic Piety and Socrates’ Defense." Modern Schoolman 82, no. 4 (2005): 193–210. http://dx.doi.org/10.5840/schoolman200582418.

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24

Guilhamet, Leon. "Socrates and Post-Socratic Satire." Journal of the History of Ideas 46, no. 1 (1985): 3. http://dx.doi.org/10.2307/2709772.

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25

Hansen, David T. "Was Socrates a "Socratic Teacher"?" Educational Theory 38, no. 2 (1988): 213–24. http://dx.doi.org/10.1111/j.1741-5446.1988.00213.x.

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26

Katić, Nemanja. "THE SOCRATIC INTELLECTUALISM." Godišnjak Međunarodne filozofske škole Feliks Romulijana 1, no. 1 (2024): 184–93. http://dx.doi.org/10.46793/felixr24.08nk.

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The subject of this inquiry is the analysis of the so-called Socratic intellectualism that was put forward by Socrates’ student, Plato, in his dialogue Protagoras. The two leading questions that we shall raise are: how does Plato formulate this position, and can it actually be ascribed to Socrates (as it is traditionally done)? Firstly, we shall address the part of the dialogue in which Plato, through Socrates, lays down this position, while trying to explicate its formulation and the argument that Plato offers for it. Secondly, by looking at the context of the dialogue itself, that is, by try

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27

Kroczak, Justyna. "THE SOCRATIC PRACTICE OF �CARE OF THE SELF� (EPIMELEIA HEAUTOU) AND THE COACHING PROCESS." Studia Humanistyczne AGH 22, no. 2 (2023): 101–9. http://dx.doi.org/10.7494/human.2023.22.2.101.

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In this paper I present a comparative analysis of the knowledge discovery process applied by Socrates and the contemporary life coach. On one hand, I will use the method of in-depth analysis of selected (Socratic) dialogues by Plato, and on the other one of coaching practice and coaching values formulated by the International Coach Federation. The term �care of the self� (epimeleia heautou) appears in the Socratic dialogues, Alkibiades I and Apology of Socrates, and this term is juxtaposed with the coaching idea of �being resourceful�. �Taking care of yourself� is about constantly gaining know

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28

Kremer, Mark. "Socratic Philosophy and the Cleitophon." Review of Politics 62, no. 3 (2000): 479–502. http://dx.doi.org/10.1017/s0034670500041668.

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In the Cleitophon, Cleitophon abandons Socrates because he could not provide an art of justice that would bring an end to strife by eliminating cities, families, and the love of one's own on which they depend. Cleitophon's disappointment in reason prepares us for the misology of his legal positivism in the Republic. Although Socrates does not refute Cleitophon, Plato points to the deficiencies of art and legal positivism by pointing to poetic foils. By pointing to the poetic, Plato shows what is sound in poetry and the city informed by it, and, therewith, what they share with Socrates despite

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29

Anfinsen, Roar. "Sokrates og oss: Et essay om Sokrates’ forsvarstale, tekstfortolkning og filosofihistorie." Nordlit, no. 33 (November 16, 2014): 117. http://dx.doi.org/10.7557/13.3181.

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<p><em>Socrates and Us: An Essay on the </em>Apology of Socrates<em>, Philological Interpretations and History of Philosophy. </em>I start out with a philological problem, the question of how to translate a disputed passage (30b 2–4) in Plato’s Apology. This problem is connected to a philosophical question, the Socratic and Platonic opinion on the relation between virtue, material goods and happiness. I then discuss the role of our «pre-understanding» in the interpretation of historical texts. Is a «purely» historical interpretation possible? Is a «purely» histor

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30

Rider, Benjamin. "Transforming Ambition." Ancient Philosophy 42, no. 1 (2022): 11–31. http://dx.doi.org/10.5840/ancientphil202242117.

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Plato’s Gorgias depicts Socratic psychotherapy, showing Socrates aiming at “what’s best” for those he talks to (521d). The negative aspect of Socrates’ efforts—refuting claims, shaming people for misplaced values—has been well documented and discussed. Focusing on the conversations with Gorgias and Callicles, I highlight a neglected positive side to these interactions: How Socrates seeks to draw on what these characters deeply care about—here, leadership—to inspire philosophical reflection on how they live.

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31

Meyer, Martin F. "Platon und das Sokratische Pragma." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 9 (December 31, 2004): 1–21. http://dx.doi.org/10.1075/bpjam.9.01mey.

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What made Socrates so special that he became the object of mockery, slander and hate? The answer in the Apology is expressed in the formula of the ‘Socratic pragma’. Plato claims that Socrates’ philosophical enterprise was a reaction to the Delphic oracle according to which no living Greek was wiser than Socrates. But does this really explain what it pretends to explain? The paper argues that this explanation tells us more about Plato’s philosophical approach than about this alleged turning point in Socrates’ life. Our understanding of Socrates’ philosophical development should be based on oth

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32

Streltsov, Alexey M. "SOCRATIC PROBLEMATICS IN JOHANN GEORG HAMANN’S WORKS." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 82 (2024): 98–106. https://doi.org/10.17223/1998863x/82/9.

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Socratic theme played a special role in the literary output of the Königsberg author Johann Georg Hamann. Unlike the purely rationalistic reading of Socrates by the Enlightenment thinkers, Hamann interpreted himself as successor of Socrates who was an individual realizing limitation of human reason, so that he relied on external genius for true enlightenment associated in Hamannian perspective with religious tradition. A key feature of Hamannian interpretation of Socrates lies in ignorance as sensation (Empfindung) resulting in necessity in daimon or genius. Ignorance and genius as two main ch

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33

Notomi, Noburu. "Socrates and the Sophists: Reconsidering the History of Criticisms of the Sophists." Humanities 11, no. 6 (2022): 153. http://dx.doi.org/10.3390/h11060153.

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To examine the sophists and their legacy, it is necessary to reconsider the relation between Socrates and the sophists. The trial of Socrates in 399 BCE seems to have changed people’s attitudes towards and conceptions of the sophists drastically, because Socrates was the first and only “sophist” executed for being a sophist. In the fifth century BCE, people treated natural philosophy, sophistic rhetoric and Socratic dialogue without clear distinctions, often viewing them as dangerous, impious and damaging to society. After the trial of Socrates, however, Plato sharply dissociated Socrates from

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34

Hobden, Fiona. "Reading Xenophon's Symposium." Ramus 34, no. 2 (2005): 93–111. http://dx.doi.org/10.1017/s0048671x00000965.

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In just over a decade, interest in Xenophon'sSymposiumhas risen dramatically. No longer the poor relation to its author's more popular Socratic works or to Plato's dialogue of the same name, it now merits scholarly attention on a regular basis. However, despite an increased sensitivity to the author's literary and philosophical strategies, modern readings of the text are informed above all by the presence of Socrates. Because the philosopher is assumed to be Xenophon's primary interest, theSymposiumis viewed as an apology for the radical philosopher or a promotion of his ideas and methods. Thi

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35

Shannon, Phillip. "The Piety of Escape." Stance: an international undergraduate philosophy journal 4, no. 1 (2019): 3–14. http://dx.doi.org/10.33043/s.4.1.3-14.

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This paper examines two seemingly contradictory views of piety found in Plato’s Euthyphro and Crito. Using the Socratic dialogues for evidence of what Socrates actually believed and to piece together a Socratic account of piety, it seems that his argument in favor of remaining in prison is inconsistent with his own beliefs. The paper concludes that Socrates ought not to have thought it was impious to escape from prison.

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36

Gottlieb, Paula. "The Complexity of Socratic Irony: A Note on Professor Vlastos' Account." Classical Quarterly 42, no. 1 (1992): 278–79. http://dx.doi.org/10.1017/s0009838800042798.

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Professor Vlastos argues that Socratic irony was responsible for a momentous change in the way in which irony was understood in ancient times. Before Socrates, he argues, irony is connected with lying and deceit, but after Socrates it is associated with wit and urbanity. Vlastos claims that Socratic irony is distinctive and complex. According to Vlastos, Socratic irony involves no hint of deception; it consists simply in saying something which when understood in one way is false, but when understood in another way is true.

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37

Woodruff, Paul. "Wrong Turns in the Euthyphro." Apeiron 52, no. 2 (2019): 117–36. http://dx.doi.org/10.1515/apeiron-2018-0011.

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Abstract No Socratic theory of forms is implied by the questions Socrates asks in Plato’s Euthyphro. His questions appear to commit him to the existence of a certain kind of paradigm form in the Euthyphro, but there is no place for such a form in his philosophy, and that is a good thing, for such a form cannot exist. As stated, the main question does not have an answer, but it is reasonable for Socrates to ask it in the context of Euthyphro’s claims. if they could be supported, Socrates’ question would have an answer. But Euthyphro’s claims are not supportable. The turn toward a paradigm form

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38

Danzig, Gabriel. "Crito and the Socratic Controversy." Polis: The Journal for Ancient Greek Political Thought 23, no. 1 (2006): 21–45. http://dx.doi.org/10.1163/20512996-90000085.

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Crito was written in response to popular slanders concerning Socrates’ failure to escape from prison, and accompanying misgivings within the Socratic circle. Plato responds by asking his audience to disregard the slander of the mob and obey the moral expert instead. But he also responds by creating an image of Socrates and his friends widely at odds with the popular slander; by implying that Socrates’ critics were themselves guilty of some of the behaviour they charged against Socrates; by pointing out that Socrates had no viable alternative to death; and, in partial contradiction to all this,

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Gutschmidt, Holger. "Das Menschenbild des Kallikles im platonischen Gorgias." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 20 (December 31, 2017): 1–17. http://dx.doi.org/10.1075/bpjam.00001.gut.

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Zusammenfassung The sophist Callicles in Plato’s Gorgias is one of the few interlocutors of the Platonic Socrates who persistently refuses to be refuted by Socrates’ arguments. In the contrary, he develops an alternative conception of man which he believes can show Socrates’ ideas about the good and man’s happiness wrong and illusory. This contribution analyses Callicles’ anthropology in the Gorgias and argues that Callicles’ position indicates a systematic problem in Socrates’ conception of happiness. Therefore, its function within the Gorgias is to introduce in to the conception of the Polit

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Schultz, Anne-Marie. "Colloquium 5 Socrates on Socrates: Looking Back to Bring Philosophy Forward." Proceedings of the Boston Area Colloquium of Ancient Philosophy 30, no. 1 (2015): 123–41. http://dx.doi.org/10.1163/22134417-00301p14.

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In this paper, I explore three autobiographical narratives that Plato’s Socrates tells: his report of his conversations with Diotima (Symposium 201d–212b), his account of his testing of the Delphic oracle (Apology 21a–23a), and his description of his turn from naturalistic philosophy to his own method of inquiry (Phaedo 96a–100b).1 This Platonic Socrates shows his auditors how to philosophize for the future through a narrative recollection of his own past. In these stories, Plato presents us with an image of a Socrates who prepares others to do philosophy without him. In doing so, Plato’s Socr

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Anton, Audrey. "The Epistemological Benefits of Socrates’ Religious Experience." History of Philosophy and Logical Analysis 19, no. 1 (2016): 70–87. http://dx.doi.org/10.30965/26664275-01901006.

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There seems to be tension between portrayals of Socrates as both a committed philosopher and a pious man. For instance, one might doubt Socrates’ commitment to philosophy since he seems to irrationally defer to a daimonion. On the other hand, the fact that he challenges messages from Oracles (Apology 21–22) and the gods’ role concerning the origin of the pious (Euthyphro 10–15) draws into question Socrates’ piety. In this paper, I argue that Socratic piety and rationality are not only compatible, but they are also symbiotic. Socrates could not be rational without being pious, nor could he be p

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Vasiliou, Iakovos. "Conditional irony in the Socratic dialogues." Classical Quarterly 49, no. 2 (1999): 456–72. http://dx.doi.org/10.1093/cq/49.2.456.

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Socratic irony is potentially fertile ground for exegetical abuse. It can seem to offer an interpreter the chance to dismiss any claim which conflicts with his account of Socratic Philosophy merely by crying ‘irony’. If abused in this way, Socratic irony can quickly become a convenient receptacle for everything inimical to an interpretation. Much recent scholarship rightly reacts against this and devotes itself to explaining how Socrates actually means everything he says, at least everything of philosophical importance. But the fact that a commentator needs to argue that Socrates is really ser

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Baluch, Faisal. "Machiavelli as Philosopher." Review of Politics 80, no. 2 (2018): 289–300. http://dx.doi.org/10.1017/s0034670517001097.

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AbstractThis paper deals with Zuckert's book Machiavelli's Politics. It takes as its point of departure Zuckert's remark that Machiavelli is “surprisingly like Socrates.” The paper begins with a brief discussion of what makes a Socratic philosopher and then charts out the many similarities between Socrates and Machiavelli. Responses are offered to some of the key reservations against terming Machiavelli a Socratic. In particular, the paper points to a less activist and more meditative mode in Machiavelli's writings that allows one to make a more convincing case for a Socratic Machiavelli.

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Lorch, Benjamin. "Moderation and Socratic Education in Xenophon’s Memorabilia." Polis: The Journal for Ancient Greek Political Thought 26, no. 2 (2009): 185–203. http://dx.doi.org/10.1163/20512996-90000150.

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This essay examines the first stage of the positive part of the Socratic education in Xenophon’s Memorabilia, whose subject is moderation concerning the gods. This stage of the Socratic education investigates whether providential gods exist and whether it ismoderate to be pious. Socrates does not accept either one of the two teleological sarguments in favour of the existence of providential gods that he advances in the Memorabilia. Instead, he holds that human beings cannot know whether or not the gods exist, and moderation refers to the manner in which Socrates deems it reasonable to proceed

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Corey, David D. "Socratic Citizenship: Delphic Oracle and Divine Sign." Review of Politics 67, no. 2 (2005): 201–28. http://dx.doi.org/10.1017/s0034670500033490.

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Socrates was not only a paradigmatic philosopher; he was also a paradigmatic citizen according to some contemporary political theorists—paradigmatic for his moral integrity and his political practices of dissent and noncompliance. What is perhaps most exemplary about Socrates, according to some commentators, is that his citizenship was “purely secular,” relying upon no sources of authority beyond the naked moral self. The present article challenges this dominant view of Socratic citizenship by examining Socrates′ relationship to the oracle at Delphi and the mysterious divine sign that frequent

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Moore, Christopher. "SOCRATES AND SELF-KNOWLEDGE IN ARISTOPHANES'CLOUDS." Classical Quarterly 65, no. 2 (2015): 534–51. http://dx.doi.org/10.1017/s0009838815000257.

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This article argues that Aristophanes'Cloudstreats Socrates as distinctly interested in promoting self-knowledge of the sort related to self-improvement. Section I shows that Aristophanes links the precept γνῶθι σαυτόν (‘know yourself’) with Socrates. Section II outlines the meaning of that precept for Socrates. Section III describes Socrates' conversational method in theCloudsas aimed at therapeutic self-revelation. Section IV identifies the patron Cloud deities of Socrates' school as also concerned to bring people to a therapeutic self-understanding, albeit in a different register from that

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Seferoğlu, Tonguç. "A Reliabilist Interpretation of Socrates’ Autobiography." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, no. 2 (2023): 582–604. http://dx.doi.org/10.25205/1995-4328-2023-17-2-582-604.

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This paper aims to offer a novel interpretation of Socrates’ autobiography in the Phaedo 96-102 by using reliabilist epistemology as a heuristic guide to spell out the complex dynamics of the intellectual development of Socrates of the Phaedo. Surprisingly, scholars have mostly focused on the outcomes of Socrates’s scientific investigations, but they neglected the dynamics of the discovery process. The reason why Socrates rejected many earlier scientific ideas and the way in which he discovered new theories as much significant and noteworthy as those theories. I argue that Socrates’ discovery

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Chen, Amy. "Existence and Meaning: Socrates’ Understanding of Life and Responsibility." Journal of Education, Humanities and Social Sciences 47 (February 19, 2025): 195–99. https://doi.org/10.54097/1p2sna25.

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This paper explores Socrates’ philosophy as a profound framework for understanding human existence, morality, and social responsibility. Through dialogues such as Apology and Crito, it examines six key themes: the shift in philosophical focus to the soul, the significance of self-knowledge, the equation of knowledge with virtue, the dichotomy of soul and body, the tension between individual ethics and societal laws, and the transformative power of the Socratic Method. Socrates revolutionized philosophy by prioritizing ethical reflection and personal introspection over natural philosophy, empha

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Stern, Michael. "Clouds: The Tyranny of Irony over Philosophy." Konturen 7 (August 23, 2015): 167. http://dx.doi.org/10.5399/uo/konturen.7.0.3679.

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Both Søren Kierkegaard and Friedrich Nietzsche maintained an abiding concern for Socrates throughout their productive lives. Kierkegaard wrote his dissertation on irony through a Socratic lens and Nietzsche once declared that try as he might, he could not completely separate his concerns from those he associated with the Greek.  Kierkegaard famously favored Aristophanes’ portrait of Socrates in his comedy Clouds, claiming that it accurately portrayed the illegibility of the ironist. Nietzsche leaned toward Xenophon’s Socratic writings but most famously blamed Plato’s Socrates for the dem

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Hare, William. "Socratic Open-mindedness." Paideusis 18, no. 1 (2020): 5–16. http://dx.doi.org/10.7202/1072334ar.

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A philosophical conception of open-minded inquiry first emerges in western philosophy in the work of Socrates. This paper develops an interpretation of Socratic open-mindedness drawing primarily on Socratic ideas about (i) the requirements of serious argument, and (ii) the nature of human wisdom. This account is defended against a number of objections which mistakenly interpret Socrates as defending, teaching, or inducing skepticism, and neglecting the value of expert wisdom. The ongoing significance of Socratic open-mindedness as an ideal of inquiry is brought out through examination of a not

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