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1

SÓKRATOVSKÁ THERAPEIA: ÚLOHA SÓKRATA

100%
Suvák V.
Filozofia (Philosophy)
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2014
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vol. 69
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issue 10
824 – 834
EN
The basic author’s assumption is that the common characteristic of the corpus of Socratic literature is its therapeutic function. Accepting this assumption means that in the interpretation of Socratic dialogues the dramatic structure of the text and the analysis of the ethical problems would be equally important. The paper elucidates Socratesʼ own explaining his role in selected dialogues of Socratic literature. Socrates repeatedly and in various situations declares himself as one who has no knowledge, and is not a teacher. Despite his disavowal of knowledge he is able to help young men to find a better way of life thanks to love he feels toward them. Socrates’ role in dialogues is a therapeutic one: He does not offer any universal solutions to the problems but rather encourages young men to take a permanent care of the self.
2

SÓKRATOVSKÁ THERAPEIA: PLATÓNOV CHARMIDÉS 153A-158D1

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Suvák V.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 5
357 – 368
EN
A therapeutic approach to reading the Socratic literature of the 4th century B.C. is based on the assumption that Socrates appears in Socratic dialogues not only as a persistent investigator or as a paradigm of ethical behaviour, but also as a therapist. Socrates cures the souls of his loved companions. Therapeia in Plato’s Charmides is a mask which Socrates deploys to force the young Charmides to examine the excellence (aretê). At the same time therapeia is a metaphor for Socratic dialogue as an art of curing through speeches (logoi). Reading the prologue 153a-158d of Charmides as a dramatic genre the paper tries to outline the possible meaning of Socratic “speech therapy” in the context of a profound examination of excellence (aretê) as the care for the self and the others.
3

ŽÁNER EPIDEIKTICKÝCH REČÍ A GORGIOV PALAMEDES

100%
Suvák V.
Filozofia (Philosophy)
|
2014
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vol. 69
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issue 3
256 – 266
EN
The first part of the paper outlines the status of the genre of epideictic literature in the 5th century BC as well as the Gorgianic figures of speech as found in the Ancient handbooks of rhetoric. The second part deals with the methods of argumentation (apagōge and eikos) used by Gorgias in his speeches Encomium of Helen and Defence of Palamedes. The final part offers an analysis and brief interpretation of Defence of Palamedes which is not only a brilliant example of rhetorical style but also a demonstration of epistemological conviction that it is impossible for us to reveal the truth.
4
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Patočka a Foucault: starosť o dušu a starosť o seba

100%
Suvák V.
Filosofický časopis (Philosophical Journal)
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2017
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vol. 65
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issue 6
887-910
EN
The article deals with two influential interpretations of the Greek approach to care (epimeleia) in the work of Jan Patočka and Michel Foucault. At first sight, it seems that Foucault’s concept of care for the self (epimleia heautú) is in opposition to Patočka’s concept of care for the soul (epimeleia tés psychés). However, on a closer reading we find that both accounts arrive at the same conclusion. We can see this, for example, in the interpretation of Plato’s dialogue Laches which both authors put into the context of the way of life. In the following part of the article attention is paid to the development of Patočka’s understanding of care for the soul, and his approach to the philosophy of history. It is shown that Foucault’s approach to history is in many ways in opposition to Patočka’s. However, in spite of the different approaches to history, both authors problematize Greek care as an important theme of western culture and, against that background, they emphasise the therapeutic task of contemporary philosophy.
5

Prótagorovi bohovia. I.

100%
Suvák V.
Filosofický časopis (Philosophical Journal)
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2014
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vol. 62
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issue 5
661-673
EN
Protagoras is usually connected with the homo-mensura thesis which is interpreted as a defence of relativism, subjectivism or scepticism. A similar approach is brought to our reading of other fragments by Protagoras, for example fragment 80 B 4 DK, which is concerned with the gods. The starting point for Protagoras’ thought, however, may be the thesis that logos has a dual character. From the point of view of this thesis, Protagoras’ statement about the gods may be interpreted as an anti-logical examination of various opinions on the existence of the gods and the manifestation of their deity. This paper deals with the interpretational possibilities of Protagoras’ view of the gods. An alternative reading of fragment 80 B 4 DK in the context of the literature of the time indicates that Protagoras may not have been formulating sceptical objections to the knowledge of the gods, but may instead have been attempting to delineate an anthropological approach to religion which would lead to the need for a new role for mankind.
6

SÓKRATOVSKÁ THERAPEIA: ANTISTHENÉS O ROZUMNOSTI

100%
Suvák V.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 2
85 – 95
EN
The paper offers a reconstruction of Antisthenes’ understanding of practical wisdom, based on the comparison of doxographic reports on Antisthenes with Xenophon’s portrait of the philosopher. The comparison shows that Antisthenes links wisdom with perseverance and self-control – with an asceticism that results in excellent decisions. The therapeutic function of wisdom consists in eliminating all deceptive assumptions about what it means to live a good life. However, wisdom alone is not enough for anyone to live a happy life. Wisdom requires Socratic education, i.e. instructions concerning our attitudes to others as well as ourselves.The paper offers a reconstruction of Antisthenes’ understanding of practical wisdom, based on the comparison of doxographic reports on Antisthenes with Xenophon’s portrait of the philosopher. The comparison shows that Antisthenes links wisdom with perseverance and self-control – with an asceticism that results in excellent decisions. The therapeutic function of wisdom consists in eliminating all deceptive assumptions about what it means to live a good life. However, wisdom alone is not enough for anyone to live a happy life. Wisdom requires Socratic education, i.e. instructions concerning our attitudes to others as well as ourselves.
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