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1

The Legal, Political, Philosophical and Religious Dimension of Socrates’ Trial and Execution

100%

Beys K. E.

Peitho. Examina Antiqua

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2010

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vol. 1

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issue 1

45-56

EN

The article deals with the legal, political, philosophical and religious dimensions of Socrates’ trial and execution. It considers the issue in five separate aspects: 1) the validity of charging Socrates with impiety and corrupting the youth of the Athens; 2) the legal basis of the philosopher’s indictment; 3) the then manner of conducting a legal trial in the Athens; 4) the extent to which Socrates’ conviction can ultimately be characterized as unjust and - finally - 5) the cultural ramifications of the philosopher’s trial and execution.

2

Sókratova „neskladebná“ filosofie : K Fischerovu výkladu Sókrata

93%

Jíra P.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 2, Special No: Hledání ztraceného času

135-148

EN

The author notes a lack of response to the work of J. L. Fischer and, using Fischer’s interpretation of Socrates, shows that Fischer deserves critical attention. He ﬁrst analyses Fischer’s interpretation in terms of content. Fischer’s approach stems from the Scottish school and his analyses can still be productive. However, his idea of a “psychological analysis”, of Socrates proves rather problematic. The author goes on to analyse what Socrates means for Fischer philosophically, noting that fundamental premises of Socrates’ philosophy are exact opposite of the “composable philosophy” Fischer advocates. For Fischer, this means philosophy which can be composed – built up – of discrete observations after the manner of a scientiﬁc theory, at least as positivist thinkers conceived of it. Socrates oﬀers a rationalist defence of autocratic rule. T e measure of all things is not the citizen but the expert. On such presuppositions, a general assembly would make no sense. Tus though his study poses as purely historical, Fischer manages to work his way to his central motif, the crisis contemporary democracy challenged by dogma “scientiﬁ c ma¬terialism” which can be neither analysed nor refuted. Socrates is pre¬sented as democracy’s enemy, in wholly contemporary terms. Fischer’s presentation of Socrates, rather like Popper’s reading of Plato, thus re¬ﬂects the experience of the twentieth century.

3

The Socrates Treatment

93%

Hrachovec H.

Dialogue and Universalism

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2015

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issue 2

7-17

EN

The first section of this paper examines the discursive procedure employed by Soc-rates to subvert common preconceptions of important socio-behavioral notions. The point of reference will be the concept of courage which is the main concern in Plato’s Laches. The key characteristics of paideia can be exhibited by reconstructing the proce-dure common sense is subjected to in this example. The second section discusses the tremendous influence this pattern of inquiry has had on traditional philosophy. Particu-lar attention is drawn to the way it confers superiority to philosophers in “pedagogical” discourse and to the fact that this privileged stance can by no means be taken for granted under present circumstances.

4

Socrates and Business Ethics. Considerations on the ethical origins of responsibility

93%

Podrez E.

Annales. Etyka w Życiu Gospodarczym

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2017

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vol. 20

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issue 8

7-18

EN

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. The starting point for Socratic ethics is an inter-personal and inner-personal dialogue; the subsequent result is man’s practical wisdom of how to build his life with others. Socrates argues that the key issue of responsibility is the awakening of self-awareness and the way to achieve this objective is through dialogue.

5

93%

Rossetti L.

Peitho. Examina Antiqua

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2011

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vol. 2

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issue 1

25-38

EN

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 asymmetric as the elenchos begins to appear. This is due to the fact the elenchos makes the interlocutors defensive, whereas Socrates can attack freely. Given that, Kohan’s claims seem justified and enlightening, but they should not be regarded as conclusive, since one must neither forget nor undervalue how innovative it was to replace monologue speeches with one-to-one dialogues which offered the opportunity of being involved in unforeseeable conversations.

IT

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 asymmetric as the elenchos begins to appear. This is due to the fact the elenchos makes the interlocutors defensive, whereas Socrates can attack freely. Given that, Kohan’s claims seem justified and enlightening, but they should not be regarded as conclusive, since one must neither forget nor undervalue how innovative it was to replace monologue speeches with one-to-one dialogues which offered the opportunity of being involved in unforeseeable conversations.

11

Ethical Dimension of Time in Plato’s Apology of Socrates

93%

Pacewicz A.

Peitho. Examina Antiqua

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2011

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vol. 2

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issue 1

123-138

EN

The aim of the present article is to analyse the Apology in its aspect of time. When defending himself against the charges, Socrates appeals to the past, the present and the future. Furthermore, the philosopher stresses the meaning of the duration of time. Thus, the seems to suggest that all really important activities demand a long time to benefit, since they are almost invariably connected with greater efforts. While the dialogue proves thereby to be an ethical one, the various time expressions also gain an ethical dimension.

12

Aristotelés o Sókratovi a "logoi Sókratikoi"

93%

Suvák V.

Filosofický časopis (Philosophical Journal)

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2022

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vol. 70

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issue 1

115-137

EN

The article provides a reassessment of Aristotle’s accounts of Socrates, which modern historians describe as one of the four main sources in solving the so-called Socratic problem. In the first part, the article returns to the grammatical distinction by which Aristotle mentions Socrates’ name. In the next part, it analyzes those places in Metaphysics and in Aristotle’s ethical writings that make mention of Socrates. In a more detailed fashion the structure of Aristotle’s Protrepticus, in which Socrates does not appear but his absence could be important for understanding Aristotle’s approach to philosophy, is then presented. In the last part, the article returns to the problem of the Sokratikoi logoi and asks whether Aristotle uses this term to mean a prose genre in which the fictional is mixed with the historical. These respective analyzes lead us to the conclusion that Aristotle worked freely with the character of Socrates, relying primarily on the representations of Socrates in Plato’s dialogues. Thus, Aristotle’s accounts do not help us in the reconstruction of Socrates’ historical attitudes.

13

O głosach w głowie Sokratesa. Przyczynek do dyskusji

82%

Sajdek Z.

Racjonalia. Z punktu widzenia humanistyki

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2013

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vol. 3

EN

The article is an attempt to answer the question what Socrates’ daimonion is, and withal, what its function, meaning and origins are. The main part of this article is focused on diverse interpretations of philosophers such as Guthrie, Swieżawski, Nowicki etc. In this context there are presented two general attitudes towards the problem: personal and abstract. Additionally, concerning the abstract interpretation, it is proposed reading daimonion as a sort of ultimate intuition.

14

Kolejny tom studiów nad Sokratesem

81%

Pentassuglio F.

Peitho. Examina Antiqua

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2010

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vol. 1

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issue 1

163-168

EN

[L. Rossetti, A. Stavru (eds.), Socratica 2008. Studies in Ancient Socratic Literature, Bari 2010]

PL

L. Rossetti, A. Stavru (eds.), Socratica 2008. Studies in Ancient Socratic Literature, Bari 2010

15

Old Age before the Court: Monnica and Socrates in Book Nine of Augustine’s Confessions.

81%

Stróżyński M.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2014

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vol. 24

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issue 2

119-134

PL

Even though the character of Augustine’s mother, Monnica, has been studied from different angles, the students of the Confessions have not paid much attention to a curious image of her standing before the tribunal of God, which appears in Augustine’s prayer after her death. This short scene, which could be called the “trial of Monnica” is a carefully created passage, in which Augustine juxtaposes Pagan and Christian ethical ideas, probably alluding to Socrates’ trial and confronting the Christian attitude of his mother to that of the greatest of ancient sages. Augustine argues that Monnica should not respond to the Devil’s accusations and should not try to defend herself, because that would make her salvation impossible. On the contrary, abandoning of defense and loving trust in God’s mercy can save her soul from eternal damnation. This attitude is contrary to the proud self-defense of Socrates, who emphasized his innocence and moral perfection. Augustine’s image of Monnica before the court of God is an expression of his idea of original sin and of human inability to achieve virtue without God’s grace, which is a significant break with the Pagan ethical tradition. The end of Book Nine is also an intriguing combination of such elements as the traditional idea of old age as the time of assessing one’s life, Roman rhetorical and judicial tradition, and integration of Biblical and philosophical truths into an original, influential Augustinian synthesis.

16

The Figure of Socrates in Numenius of Apamea: Theology, Platonism, and Pythagoreanism (fr. 24 des Places)

81%

Volpe E.

Peitho. Examina Antiqua

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2022

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vol. 13

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issue 1

169-184

EN

Numenius is one of the most important authors who, in the Imperial Age, deal with the figure of Socrates. Socrates is important in the Platonic tradition, in particular in the sceptical tradition, when the Socratic dubitative “spirit” of the first Platonic dialogues became important to justify the “suspension of judgement.” Numenius criticises the whole Academic tradition by saying that the Academics (particularly the sceptics) betrayed the original doctrine of Plato and formulated a new image of Socrates. For Numenius, Socrates plays a central role because Plato would have inherited his doctrine. What does Socrates’s doctrine consist in? According to Numenius, Socrates theorised a “doctrine of three Gods” (which can be likely found in the second Platonic epistle) which is strictly bound up with the main aspect of Plato’s thought. In fact, in Numenius’s view, Plato belongs to a genealogy which can be linked to Pythagoras himself. From this perspective, Numenius says that Socrates’s original thought is a theology which also belongs to the Pythagorean tradition and which Plato further developed. For Numenius, Socrates is not the philosopher of doubt, but a theologian who first theorised the existence of three levels of reality (Gods), which is also the kernel of Numenius’s metaphysical system. For this reason, Numenius puts Socrates within a theological genealogy that begins with Pythagoras and continues with Socrates and Plato, and that the Academics and the Socratics failed to understand.

17

On the Epistemic Value of Eros. The Relationship Between Socrates and Alcibiades

81%

Candiotto L.

Peitho. Examina Antiqua

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2017

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vol. 8

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issue 1

225-236

EN

Several key lines concerning the relationship between Socrates and Alcibiades, extracted from the Symposium and the Alcibiades 1, are discussed for the purpose of detecting the epistemic value that Plato attributed to eros in his new model of education. As result of this analysis, I argue for the philosophical significance of the relationship between Socrates and Alcibiades as a clear example – even when failed – of the epistemic role of eros in the dialogically extended knowledge.

18

K interpretácii Sókratových posledných slov

81%

Suvák V.

Filosofický časopis (Philosophical Journal)

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2019

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vol. 67

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issue 3

323-338

EN

The article addresses various approaches to the interpretation of Socrates’ last words in Plato’s Phaedo 118a7–8. Some of the traditional interpretations read his final statement literally and understand it as being about an unfulfilled debt to Asclepius. The majority of modern interpretations, however, give his last words an allegorical meaning, but each understands them differently. The article shows that, on the basis of linguistic analysis and the overall context into which they are inserted, we can see them as being a demand to have an unceasing concern for oneself and others, which relates not only to Socrates and his closest students, but also to us, the readers of Plato’s dialogue.

DE

Der Artikel befasst sich mit verschiedenen Interpretationsansätzen der letzten Worte des Sokrates in Platons Phaidon 118a7–8. Ein Teil der traditionellen Interpreten liest Sokrates wörtlich und versteht seine Worte als unerfüllte Schuld gegenüber Asklepios. Die meisten modernen Interpreten verstehen Sokrates´ Worte allegorisch, wobei jedoch jeder ein anderes Verständnis hat. Der Artikel zeigt, dass wir Sokrates’ letzten Worten auf Grundlage einer Sprachanalyse und des Gesamtkontextes, in den sie eingebettet sind, die Bedeutung einer Aufforderung zur beständigen Sorge um sich selbst und um Andere zuschreiben könnten, was jedoch nicht nur Sokrates und seine Schüler, sondern auch uns, die Leser von Platons Dialog betrifft.

SK

Článok sa zaoberá rôznymi prístupmi k interpretácii posledných Sókratových slov v Platónovom Faidónovi 118a7–8. Časť tradičných interpretov číta Sókratove slová doslovne a chápe ich ako nesplnený dlh Asklépiovi. Väčšina moderných interpretov však dáva Sókratovým slovám alegorický význam, ale každý z nich ich chápe inak. Článok ukazuje, že na základe jazykovej analýzy Sókratových posledných slov a celkového kontextu, do ktorého sú zasadené, by sme im mohli dať význam požiadavky neustálej starosti o seba a druhých, ktorá sa týka nielen Sókrata a jeho najbližších žiakov, ale aj nás, čitateľov Platónovho dialógu.

19

Funkcja i znaczenie prologu w „Protagorasie” Platona (Prot. 309A– 316A)

81%

Głodowska A.

Collectanea Philologica

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2019

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issue 22

5-32

EN

Plato’s Protagoras belongs to the most read and analyzed works of the philosopher. Interest is aroused not only by the content of the work, but also by its form: diligent composition, elaborate descriptions of characters and dramatic nature of separate scenes, although the work belongs to the group of narrative dialogues. The aim of this article is to analyze the prologue of Protagoras, which consists of five scenes (309a–316a), to answer the question what function they have and how important role they play in this dialogue.

20

The Fiction of the Beautiful: Digital Eros

81%

Parma L. R.

Dialogue and Universalism

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2019

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issue 2

81-88

EN

To think philosophically about love has been, at least in modern times, a dark matter that has been characterized as an unphilosophical matter. The truths about love are inev- itably tied to experience, they overflow concepts, and keep us on the edge of self- knowledge in between of complex links with what Plato called mania. In fact, the rela- tions between Eros and philosophy are found in Socrates and Plato, and the omnipo- tence of the god of love is as old as our poetic beginnings. These times, certainly, in which love has returned to reflection with more proximity towards experience, the body and its beauty, thinking about love does not exempt itself from the amazing dimension of universality and relationships that the invisible networks of communication pose, since they constitute, in reality, a new version of the universal power of Eros that we inherited from the ancients. Love has always liked, as we can observe since the same lyrical beginnings, to show itself, proclaim itself, as if something vital was played in that revelation that, in a certain sense, does not stop being strange because we are talking about deep experiences of each one’s soul. Now, that showing, which has found a place of privilege, must be thought under the digital cloak that dresses Eros, and think about it, then, as digital Eros. From Plato, Eros is a desire for the beautiful, Eros loves the beautiful. Therefore, the showing itself beautiful of love, requires a reflection in relation with how we show ourselves beautiful, that is, how the possibilities of networks allow us to make, sculpt, elaborate for that purpose. Finally, this implies a revision of the fictitious and the au- thentic of us, what the networks allow of us.

Refine search results

The Legal, Political, Philosophical and Religious Dimension of Socrates’ Trial and Execution

Sókratova „neskladebná“ filosofie : K Fischerovu výkladu Sókrata

The Socrates Treatment

Socrates and Business Ethics. Considerations on the ethical origins of responsibility

Sokrates a etyka biznesu (Rozważania o etycznych źródłach odpowiedzialności)

The Refutation of Gorgias: Notes on a Contradiction

Why Not Escape? On the Hosiotes in Plato’s Crito

Z nowych badań nad dialogiem Sokratejskim

Socrates’ Philosophy as a Divine Service in Plato’s Apology

A Socrates That Does Not Listen. The Euthyphro Case

Ethical Dimension of Time in Plato’s Apology of Socrates

Aristotelés o Sókratovi a "logoi Sókratikoi"

O głosach w głowie Sokratesa. Przyczynek do dyskusji

Kolejny tom studiów nad Sokratesem

Old Age before the Court: Monnica and Socrates in Book Nine of Augustine’s Confessions.

The Figure of Socrates in Numenius of Apamea: Theology, Platonism, and Pythagoreanism (fr. 24 des Places)

On the Epistemic Value of Eros. The Relationship Between Socrates and Alcibiades

K interpretácii Sókratových posledných slov

Funkcja i znaczenie prologu w „Protagorasie” Platona (Prot. 309A– 316A)

The Fiction of the Beautiful: Digital Eros