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Ηοsion, eu dzen and dikaiousune in the Apology of Socrates and Euthyphro

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Dottori R.

Peitho. Examina Antiqua

2011

vol. 2

issue 1

57-78

While linguistic and analytical interpretations of the Euthyphro are usually circumscribed to two passages of the dialogue (Euthphr. 10 a 2–11 b 1), there is a general tendency to disregard the distinction between the ὅσιον and the θεοφιλές. Consequently, one makes hardly any attempt to understand Plato’s criticism of religion. The concepts of θεραπεὶα τοῦ θεοῦ and ἀπεργασία provide us with the possibility of positively characterizing piety and distinguishing it from pure love affection. Contrary to the views of Schleiermacher and Gigon, but following Willamowitz, the present paper shows that the idea of service to the god consists in the doric harmony of Λόγος and Ἔργον, combined with various duties and services to the state. While this is precisely what justice is, the criticism of religion is not solely negative. Through justice, the ὅσιον becomes elevated to εὖ ζῆν and the highest ἀγαθόν in private as well as in public dimension. Without justice, one is left with the neccessity to flee to the other world and embrace the ὁμοούσια with the god, as shown in the Theaetus. If that is the meaning of Socrates’ death, then the idea resembles Kant’s postulate of the immortality of the soul, for in both cases one is faced with the neverending task of realizing the highest good. The question is whether it is possible to realize the δικαιοσύνη in a political life. Plato considers the issue in his the Republic, Sophist, Statesman and Laws. In the Statesman, justice is the primary goal of any political life that can only be attained through cultivting the divine relationship of harmonious elements in the ὅσιον. It is here that Plato’s doctrine of the ὅσιον becomes completed.

While linguistic and analytical interpretations of the Euthyphro are usually circumscribed to two passages of the dialogue (Euthphr. 10 a 2–11 b 1), there is a general tendency to disregard the distinction between the ὅσιον and the θεοφιλές. Consequently, one makes hardly any attempt to understand Plato’s criticism of religion. The concepts of θεραπεὶα τοῦ θεοῦ and ἀπεργασία provide us with the possibility of positively characterizing piety and distinguishing it from pure love affection. Contrary to the views of Schleiermacher and Gigon, but following Willamowitz, the present paper shows that the idea of service to the god consists in the doric harmony of Λόγος and Ἔργον, combined with various duties and services to the state. While this is precisely what justice is, the criticism of religion is not solely negative. Through justice, the ὅσιον becomes elevated to εὖ ζῆν and the highest ἀγαθόν in private as well as in public dimension. Without justice, one is left with the neccessity to flee to the other world and embrace the ὁμοούσια with the god, as shown in the Theaetus. If that is the meaning of Socrates’ death, then the idea resembles Kant’s postu late of the immortality of the soul, for in both cases one is faced with the neverending task of realizing the highest good. The question is whether it is possible to realize the δικαιοσύνη in a political life. Plato considers the issue in his the Republic, Sophist, Statesman and Laws. In the Statesman, justice is the primary goal of any political life that can only be attained through cultivting the divine relationship of harmonious elements in the ὅσιον. It is here that Plato’s doctrine of the ὅσιον becomes completed.

Die hermeneutische Erfahrung zwischen Weltoffenheit und Dialog

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Dottori R.

Analiza i Egzystencja. Czasopismo Filozoficzne

2012

issue nr 19

177-198

The article shows on the basis of hermeneutical theories by Gadamer and Heidegger – enriched through philosophies of Aristotle and Hegel – the role of practical wisdom (phronesis) and of dialectical knowledge in the establishing a peaceful order of the future world und future global society. The concept of the dialectical knowledge is connected with dialogical notion of truth and with such virtues as readiness and openness for such a dialog that puts our main assumptions and presuppositions into question and through that changes our whole life. It is the essence of so-called hermeneutical experience.

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1 Analiza i Egzystencja. Czasopismo Filozoficzne

1 Peitho. Examina Antiqua

2 Dottori R.

1 2012

1 2011

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Ηοsion, eu dzen and dikaiousune in the Apology of Socrates and Euthyphro

Die hermeneutische Erfahrung zwischen Weltoffenheit und Dialog