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Artículos de revistas sobre el tema "Socratic dialogue"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 11 de marzo de 2023

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1

Pentassuglio, Francesca. "One Socrates and Many. A Discussion of the Volume Socrates and the Socratic Dialogue." Elenchos 40, no. 2 (November 26, 2019): 431–43. http://dx.doi.org/10.1515/elen-2019-0020.

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Abstract The volume Socrates and the Socratic Dialogue, recently edited by Ch. Moore and A. Stavru (Brill, 2018), favours the pluralistic approach to the sources that has gained increasing acceptance over the last decades, and thus shares the choice not to limit the study of Socrates to the canonical ‘quartet’ Aristophanes, Plato, Xenophon, and Aristotle. Indeed, the volume partly continues an existing trend, but at the same time proves to reinforce it by further refining and scrutinising this field of research. The very welcome result is a collection of essays that provides a rich and nuanced

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2

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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3

Heckmann, Gustav. "Socratic Dialogue." Thinking: The Journal of Philosophy for Children 8, no. 1 (1988): 34–37. http://dx.doi.org/10.5840/thinking19888134.

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4

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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5

Tomin, Julius. "Socratic Midwifery." Classical Quarterly 37, no. 1 (May 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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6

Berger, Vance W. "A Socratic Dialogue." Journal of Modern Applied Statistical Methods 8, no. 1 (May 1, 2009): 316–21. http://dx.doi.org/10.22237/jmasm/1241137740.

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7

Altorf, Hannah Marije. "Dialogue and discussion: Reflections on a Socratic method." Arts and Humanities in Higher Education 18, no. 1 (October 18, 2016): 60–75. http://dx.doi.org/10.1177/1474022216670607.

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This article starts from the observation that Socratic dialogues in the Nelson–Heckmann tradition can create a sense of belonging or community among participants. This observation has led me to the current argument that Socratic dialogue offers an alternative to more prominent forms of conversation, which I have called ‘discussion’ and ‘discourse of uncritical acceptance.’ I explain the difference between these forms of conversation by considering the role of experience in Socratic dialogue and the requirement that participants put themselves in each other’s shoes. My argument is structured ac

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8

Hyland, Drew A. "Colloquium 4 Strange Encounters: Theaetetus, Theodorus, Socrates, and the Eleatic Stranger." Proceedings of the Boston Area Colloquium of Ancient Philosophy 30, no. 1 (May 7, 2015): 103–17. http://dx.doi.org/10.1163/22134417-00301p11.

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This paper examines Plato’s Sophist with particular attention to the cast of characters and the most curious and complicated dramatic situation in which Plato places this dialogue: the dramatic proximity of surrounding dialogues and the impending trial, conviction, and death of Socrates. I use these considerations as a propaedeutic to the raising of questions about how these features of the dialogue might affect our interpretation of the actual positions espoused in the Sophist. One clear effect of these considerations will be to destabilize the commonly held view that in this dialogue Plato i

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9

Yermolenko, Anatolii. "Hryhorii Skovoroda’s Socratic Dialogue in the Context of Modern Philosophy." Kyiv-Mohyla Humanities Journal, no. 9 (December 29, 2022): 2–18. http://dx.doi.org/10.18523/kmhj270827.2022-9.2-18.

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This article explores the creative work of Hryhorii Savych Skovoroda from the standpoint of the leading trends in contemporary philosophic thought: a communicative turn in philosophy, neo-Socratic dialogue, and ethics of discourse. Skovoroda’s philosophy is interpreted not only in line with the ‘know yourself’ principle as a method of cognition, but, first of all, within the Socratic dialogue dimension when the methods of maieutics and elentics are used for joint searching for truth and solving moral problems. Skovoroda did not reduce philosophy to life, but he raised life to philosophy; philo

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10

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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11

Lee, James. "Socratic Dialogue Outside the Classroom." Teaching Philosophy 41, no. 1 (2018): 45–63. http://dx.doi.org/10.5840/teachphil201832383.

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Socratic dialogue is widely recognized as an effective teaching tool inside of the classroom. In this paper I will argue that Socratic dialogue is also a highly effective teaching tool outside of the classroom. I will argue that Socratic dialogue is highly effective outside of the classroom because it is a form of learning based assessment. I will also show how instructors can use technology like email to implement Socratic dialogue as a form of teaching and assessment, and thus offer a viable alternative to traditional assessments like exams and papers.

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12

Tomin, Julius. "Dating of the Phaedrus and Interpretation of Plato." Antichthon 22 (1988): 26–41. http://dx.doi.org/10.1017/s0066477400003609.

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Two hundred years ago, at the very dawn of modern Platonic studies, W.G. Tennemann built his System of Platonic Philosophy around the assumption that the Phaedrus belongs to Plato’s later works. His name and his opus may have been forgotten, yet the shadow of his picture of Plato still hangs over current interpretations. For example, it was he who excised the historical Socrates from the dialogue and deprived of its Socratic character the discussion of the relative merits of the spoken and the written word. In the dialogue the spoken word is a proper vehicle for philosophy, for moral and intel

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13

Podrez, Ewa. "Socrates and Business Ethics. Considerations on the ethical origins of responsibility." Annales. Etyka w Życiu Gospodarczym 20, no. 8 (March 1, 2017): 7–18. http://dx.doi.org/10.18778/1899-2226.20.8.01.

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The presented work attempts to show a link between business and global responsibility, and the Socratic idea of self-knowledge. Today’s ethics discusses the fundamental issues of man’s place in the world. The human existence is one of the causes of the contemporary crisis. This crisis between man and the world obliges us to raise a radical question of the ethical origins of individual and global responsibility for the quality of life and the future of human generations. This question requires going back to the historical and ethical considerations about the Socratic project of the good life. T

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14

Emlyn-Jones, C. "Dramatic structure and cultural context in Plato's Laches." Classical Quarterly 49, no. 1 (May 1999): 123–38. http://dx.doi.org/10.1093/cq/49.1.123.

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The characters in Plato's Socratic Dialogues and the sociocultural beliefs and assumptions they present have a historical dramatic setting which ranges over the last quarter of the fifth century b.c.—the period of activity of the historical Socrates. That this context is to an extent fictional is undeniable; yet this leaves open the question what the dramatic interplay of (mostly) dead politicians, sophists, and other Socratic associates—not forgetting Socrates himself—signifies for the overall meaning and purpose of individual Dialogues. Are we to assume, with a recent study, that Plato is en

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15

SMITH, RICHARD. "The Play of Socratic Dialogue." Journal of Philosophy of Education 45, no. 2 (March 24, 2011): 221–33. http://dx.doi.org/10.1111/j.1467-9752.2011.00794.x.

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16

Turnbull, Wayne, and Pat Mullins. "Socratic dialogue as personal reflection." Reflective Practice 8, no. 1 (February 2007): 93–108. http://dx.doi.org/10.1080/14623940601139012.

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17

Julian, Glenn M. "Socratic dialogue—with how many?" Physics Teacher 33, no. 6 (September 1995): 338–39. http://dx.doi.org/10.1119/1.2344233.

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18

Candiotto, Laura. "Socratic Dialogue Faces the History." Culture and Dialogue 5, no. 2 (December 1, 2017): 157–72. http://dx.doi.org/10.1163/24683949-12340031.

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Abstract This essay will demonstrate the nexus between philosophical dialogue and political action by analyzing the work of Leonard Nelson and his disciples Gustav Heckman and Minna Specht. The central question is: “In which sense can a dialogical education be considered as a political action?” In the 1920s and 1930s, Nelson promoted Socratic dialogue amongst his students as a practice of freedom in opposition to the rising Nazi power. Nelson understood that to educate the new generation through a very participative model of philosophical inquiry that privileged critical thinking and autonomy

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19

Millar, Anthea. "Socratic Dialogue and Adlerian Therapy." Self & Society 32, no. 2 (June 2004): 17–21. http://dx.doi.org/10.1080/03060497.2004.11083776.

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20

Hesselbein, Frances. "SOCRATIC DIALOGUE ON HALLOWED GROUNDS." Leader to Leader 2018, no. 89 (April 16, 2018): 4–6. http://dx.doi.org/10.1002/ltl.20380.

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21

Nee, Laurence D. "The City On Trial: Socrates’ Indictment of the Gentleman in Xenophon’s Oeconomicus." Polis: The Journal for Ancient Greek Political Thought 26, no. 2 (2009): 246–70. http://dx.doi.org/10.1163/20512996-90000153.

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Xenophon’s Oeconomicus presents the boldest possible response to the city’s charge that Socrates corrupted the young: the city itself, not Socrates, is guilty of this charge. The city’s teaching about what constitutes a noble human being cannot be reconciled with the good of the human being as such; it actually opposes this good. While the would-be gentleman’s desire to be noble shapes his understanding of household management, it fails to bring him the god-like self sufficiency he seeks. Socrates’ critique of the perfect gentleman’s education of his wife demonstrates why the sacrifices made f

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22

Boghossian, Peter. "Socratic Pedagogy, Race and Power." education policy analysis archives 10 (January 10, 2002): 3. http://dx.doi.org/10.14507/epaa.v10n3.2002.

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Rud (1997) wrote in this journal: " Leaving aside the blatant (to my eyes at least) problems of power and dominance of an elderly Greek citizen teaching a slave boy, this example [the Meno] of teaching has always left me cold." Garlikov (1998) addressed Rud's criticism of the Socratic dialogue. The present article addresses and extends Garlikov's response to cover general notions of power, and shows how these may affect Socratic discourse. Socratic pedagogy is not merely an illusory exercise where participants acquiesce to notions of truth because of power differentials. But power relations pl

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23

Podrez, Ewa. "Sokrates a etyka biznesu (Rozważania o etycznych źródłach odpowiedzialności)." Annales. Etyka w Życiu Gospodarczym 11, no. 1 (May 15, 2008): 55–64. http://dx.doi.org/10.18778/1899-2226.11.1.05.

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The presented work attempts to show a link between business and global responsibility with the Socratic idea of self-knowledge. The today’s ethics discusses the fundamental issues of the man’s place in the world. The human existence is one of the causes of the contemporary crisis. This crisis between man and the world obliges us to raise a radical question of the ethical origins of individual and global responsibility for the quality of life, including also the future human generations. This question requires going back to the historical and ethical considerations about the Socratic project of

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24

Sujito, Sujito, Irvany Nurita Pebriana, Hestiningtyas Yuli Pratiwi, Abdul Hayyi, Kadim Masjkur, Asim Asim, and Sutopo Sutopo. "STUDENTS MISCONCEPTION: THE DEVELOPING OF SOCRATIC DIALOGUE MEDIA ON TEMPERATURE AND HEAT." Jurnal Pena Sains 5, no. 2 (October 31, 2018): 87. http://dx.doi.org/10.21107/jps.v5i2.4551.

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<em>This purpose of this study is to improve media of Socratic dialogue that has been developed by the previous researcher and to determine the effect of the Socratic dialogue in enhance understanding of heat concept. As a result of prior research, showed students still have a misconception. Data collected from one institution of high school in Malang City using pre and posttest. Student’s conceptual changes that occur previous, during, after will be analyzed based on pretest and posttest scores and rethinking sequence of used record Socratic dialogue media. To explore more in-depth, the

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25

Wardhaugh, Bruce. "Socratic Civil Disobedience: Some Reflections on Morgentaler." Canadian Journal of Law & Jurisprudence 2, no. 2 (July 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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26

Law, Ho, and Julie Allan. "Understanding ethics in coaching psychology – the application of Socratic dialogue." Coaching Psychologist 4, no. 3 (December 2008): 165–68. http://dx.doi.org/10.53841/bpstcp.2008.4.3.165.

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This article provides an introduction to using Socratic dialogue in coaching. It aims to help coaching psychologists understand how to demonstrate ethical practices. It first overviews what is meant by Socratic dialogue and then shows how the approach, which coaches may use as part of their practice, can also be a vehicle through which we can engage in debate about ethics as coaching psychologists. An invitation is issued to take part in a Socratic dialogue as a means to developing ethical practice.

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27

Giannopoulou, Zina. "Colloquium 3 Self-Knowledge in Plato’s Theaetetus and Alcibiades I." Proceedings of the Boston Area Colloquium of Ancient Philosophy 30, no. 1 (May 7, 2015): 73–93. http://dx.doi.org/10.1163/22134417-00301p08.

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In this work, I argue that in Theaetetus and Alcibiades I Socrates helps the eponymous characters to acquire self-knowledge by practicing dialectic as a divinely assisted art. In both dialogues, self-knowledge is cashed out as mental seeing and involves inspecting the contents of one’s soul and assessing their viability. The article uses the eye/soul analogy of Alcibiades I as a springboard for an examination of a dialectically induced self-knowledge in the dialogue and for a study of the manifestations of this practice in Theaetetus via Socratic midwifery.

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28

Yermolenko, Anatoliy. "The practical philosophy of Hryhorii Skovoroda in the light of our experience." Filosofska dumka (Philosophical Thought) -, no. 4 (December 13, 2022): 7–26. http://dx.doi.org/10.15407/fd2022.04.007.

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The article deals with the practical philosophy of Hryhorii Savych Skovoroda from the point of view of the leading trends of modern philosophical thought: the «rehabilitation of practical philo- sophy» and the communicative turn in philosophy, the components of which are the neo-Socratic dialogue, the philosophy of communication, and the ethics of discourse. The interpretation of Skovoroda’s philosophy is carried out not only in accordance with the principle «know yourself» as a method of knowledge, but primarily in the dimension of the Socratic dialogue, when the methods of morals and elencti

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Allan, Julie, and Ho Law. "Ethical navigation in coaching psychology – a Socratic workshop." Coaching Psychologist 5, no. 2 (December 2009): 110–14. http://dx.doi.org/10.53841/bpstcp.2009.5.2.110.

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This article first gives a brief overview of the evolving professional context for coaching psychologists. It then provides an overview from a Socratic dialogue workshop at the SGCP 1st European Coaching Psychology Conference in December 2008. The workshop introduced participants to the basic features of Socratic dialogue and then worked within that frame during the session to discuss ethical dilemmas that they had faced. The approach allowed engagement with particular ethical challenges and enabled the learning to be shared. The Socratic dialogue also gave a frame for wider debate about ethic

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30

Zhukova, Halyna, Olha Vashevich, Oksana Patlaichuk, Tetiana Shvets, Nataliia Torchynska, and Iryna Maidaniuk. "Dialogue in the Philosophical and Educational Postmodern View." Postmodern Openings 13, no. 2 (June 24, 2022): 303–20. http://dx.doi.org/10.18662/po/13.2/455.

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The article analyses the modern assimilations of the definition ‘dialog’ and its rendering by the world academic community. Attention is drawn to the exceptional empirical significance of dialogics as a general scientific universal. The etymology of dialogue as a key category of philosophical, educational and pedagogical knowledge is identified. The evolution of the lead notionalists` ideas about the kernel and nature of dialogue that are relevant of the humanity itself, human mind and constant search of true knowledge is studied. A parallel is drawn between Socratic dialogue and dialogue in t

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31

Schiller, Jerome P. "Dialogue and Discovery. A Study in Socratic Method, and: Socratic Education in Plato's Early Dialogues (review)." Journal of the History of Philosophy 26, no. 4 (1988): 655–57. http://dx.doi.org/10.1353/hph.1988.0084.

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Barthakur, Rimli, and Sushil Dawka. "Eponyms in Medicine: A Socratic Dialogue." Global Journal of Medical, Pharmaceutical, and Biomedical Update 17 (October 10, 2022): 16. http://dx.doi.org/10.25259/gjmpbu_72_2022.

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Boele, Dries. "The “Benefits” of a Socratic Dialogue." Inquiry: Critical Thinking Across the Disciplines 17, no. 3 (1998): 48–70. http://dx.doi.org/10.5840/inquiryctnews199817335.

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Saran, Rene. "Socratic dialogue in a secondary school." Management in Education 12, no. 3 (June 1998): 8–10. http://dx.doi.org/10.1177/089202069801200303.

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Grahame-Smith, D. G. "Clinical academic medicine: a Socratic dialogue." BMJ 315, no. 7108 (September 6, 1997): 593–95. http://dx.doi.org/10.1136/bmj.315.7108.593.

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Karhausen, Lucien R. "Commentary: Coda—a Socratic dialogue: Plato." International Journal of Epidemiology 30, no. 4 (August 2001): 710–11. http://dx.doi.org/10.1093/ije/30.4.710.

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Garside, Darren. "Socratic dialogue and teacher–pupil interaction." Journal of Education for Teaching 38, no. 4 (August 29, 2012): 516–18. http://dx.doi.org/10.1080/02607476.2012.708122.

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Knezic, Dubravka, Theo Wubbels, Ed Elbers, and Maaike Hajer. "The Socratic Dialogue and teacher education." Teaching and Teacher Education 26, no. 4 (May 2010): 1104–11. http://dx.doi.org/10.1016/j.tate.2009.11.006.

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Todd, David. "Acid and water: A Socratic dialogue." Journal of Chemical Education 70, no. 12 (December 1993): 1022. http://dx.doi.org/10.1021/ed070p1022.

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Goldsmith, Lowell A., and Russell P. Hall. "A Socratic Dialogue on Impact Factors." Journal of Investigative Dermatology 126, no. 9 (September 2006): 1923–24. http://dx.doi.org/10.1038/sj.jid.5700497.

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Rosyidi, Fajar, Rohmad Suprapto, and Niken Dwi Saputri. "Islamic Group Counseling using Socratic Dialogue To Develop Emotional Intelligence." KONSELING RELIGI Jurnal Bimbingan Konseling Islam 12, no. 2 (December 30, 2021): 297. http://dx.doi.org/10.21043/kr.v12i2.13130.

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Islamic Group Counseling using Socratic Dialogue To Develop Emotional Intelligence. High emotional intelligence is very important for individual success. This study aims to improve the emotional intelligence of students by using Islamic group counseling using Socratic dialogue. To achieve this goal, this study uses a single subject design. Three female students and two male students were selected as research subjects using purposive sampling technique. Data on the level of procrastination in the baseline 1 (A1), intervention (B) and baseline 2 (A2) phases were obtained from the emotional intel

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Rossetti, Livio. "A Socrates That Does Not Listen. The Euthyphro Case." Peitho. Examina Antiqua, no. 1(2) (February 27, 2018): 25–38. http://dx.doi.org/10.14746/pea.2011.1.2.

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Walter Kohan has recently observed that Socrates does not seem particularly interested in the opinions of his interlocutors. Consequently, the philosopher is not really involved in a peer to peer relation with them, but rather embarks upon the task of annihilating their ideas. With the situation being as it is, the image of Socrates as a champion of dialogue begins to wobble. While the present paper aims to discuss these claims, a number of issues needs to be accounted for. First of all, the Socratic dialogue does begin in a characteristically symmetrical way, but it becomes more and more asy

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Iiritano, Massimo. "fare filosofia con i bambini. un percorso utopico da Socrate ad Hannah Arendt." childhood & philosophy 14, no. 30 (May 7, 2018): 471–82. http://dx.doi.org/10.12957/childphilo.2018.30434.

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The analysis of Hannah Arendt's Socrate opens up the possibility of a fruitful rethinking of the sense and way of conceiving philosophy with children. A way that in this proposal is defined as "Utopian", since it intends to resume, with the Socratic lesson, just how much remains in it open, undetermined, capable of reviving with enchantment in the living of the orality of a philosophical dialogue- absolutely unprecedented and unpredictable - such as that with children. The space given to the unexpected, to listening, to free divergence, then becomes radical, comes to be a paradoxical foundatio

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Möbus, Freya. "Can Flogging Make Us Less Ignorant?" Ancient Philosophy 43, no. 1 (2023): 51–68. http://dx.doi.org/10.5840/ancientphil20234316.

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In the Gorgias, Socrates claims that painful bodily punishment like flogging can improve certain wrongdoers. I argue that we can take Socrates’ endorsement seriously, even on the standard interpretation of Socratic motivational intellectualism, according to which there are no non-rational desires. I propose that flogging can epistemically improve certain wrongdoers by communicating that wrongdoing is bad for oneself. In certain cases, this belief cannot be communicated effectively through philosophical dialogue.

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Coventry, Lucinda. "Philosophy and rhetoric in the Menexenus." Journal of Hellenic Studies 109 (November 1989): 1–15. http://dx.doi.org/10.2307/632028.

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Plato's Menexenus opens with a scene of typical Socratic interest in the young, as Socrates questions Menexenus about his activities and intentions. This scene, however, I would suggest, is not simply an illustration of Socrates' characteristic behaviour, forming a suitable introduction to this or any other dialogue. Its relation to the work as a whole is closer than this: it raises a question with which the Menexenus may best be understood as being essentially concerned.

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46

Zaks, Nicolas. "Socratic Elenchus in the Sophist." Apeiron 51, no. 4 (October 25, 2018): 371–90. http://dx.doi.org/10.1515/apeiron-2017-0064.

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Abstract This paper demonstrates the central role of the Socratic elenchus in the Sophist. In the first part, I defend the position that the Stranger describes the Socratic elenchus in the sixth division of the Sophist. In the second part, I show that the Socratic elenchus is actually used when the Stranger scrutinizes the accounts of being put forward by his predecessors. In the final part, I explain the function of the Socratic elenchus in the argument of the dialogue. By contrast with standard scholarly interpretations, this way of reading the text provides all the puzzles about being (241c

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Sayão, Lara. "The new Socrates: parrhesia and epimeleia heautou based on the position of rappers." Praxis & Saber 10, no. 23 (July 8, 2019): 273–92. http://dx.doi.org/10.19053/22160159.v10.n23.2019.9734.

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This text addresses philosophy as a thought experiment, according to Larrosa, Masschelain, and Kohan. The socratic notions of parrhesia and epimeleia heautou are discussed on the basis of Foucault's Hermeneutics of the Subject; and the practice of parrhesia as a philosophy is discussed based on The Government of Self and Others, in order to establish a dialogue with the voices from the streets: rappers. It is argued that they are the new Socrates. The possible dialogues between city and education are analyzed. A reflection is developed on young people's political experience, given that Socrate

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Vassallo, Christian. "Il ruolo della retorica tra democrazia e oligarchia. Un’ipotesi di attribuzione di un supposto frammento socratico." Elenchos 35, no. 2 (June 1, 2014): 195–232. http://dx.doi.org/10.1515/elen-2014-350202.

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AbstractSince the editio princeps, PSI XI 1215 has been recognized as a fragment of a Socratic dialogue. After the first studies on its philological aspects and probable authorship, however, the text has not drawn the attention of historians of ancient philosophy, and this important Socratic evidence has long been totally neglected. This paper reviews the history of scholarship on the Florentine fragment and presents a new critical edition, on the basis of which it tries to give for the first time a historico-philosophical reading of the text. This interpretation aims to demonstrate: a) that t

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Stromberg, Peter. ": Therapeutic Discourse and Socratic Dialogue . Tullio Maranhao." American Anthropologist 89, no. 4 (December 1987): 1009–10. http://dx.doi.org/10.1525/aa.1987.89.4.02a00840.

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Karhausen, Edited by Lucien R. "Causation in Epidemiology: a Socratic dialogue: Plato." International Journal of Epidemiology 30, no. 4 (August 2001): 704–6. http://dx.doi.org/10.1093/ije/30.4.704.

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