Wednesday, March 20, 2013

Socrates

The National Academy in Athens, with Apollo an...
The National Academy in Athens, with Apollo and Athena on their columns, and Socrates and Plato seated in front. The modern National Academy in Athens, with Apollo and Athena on their columns, and Socrates and Plato seated in front. Español: La Academia Nacional en Atenas, con Apolo y Atenea en sus columnas, y Sócrates y Platón sentados en frente. (Photo credit: Wikipedia)
Socrates (pron.: /ˈsɒkrətz/; Greek: Σωκράτης, Ancient Greek pronunciation: [sɔːkrátɛːs], Sōkrátēs; c. 469 BC – 399 BC)[1] was a classical Greek Athenian philosopher. Credited as one of the founders of Western philosophy, he is an enigmatic figure known chiefly through the accounts of later classical writers, especially the writings of his students Plato and Xenophon, and the plays of his contemporary Aristophanes. Many would claim that Plato's dialogues are the most comprehensive accounts of Socrates to survive from antiquity.[2]
Through his portrayal in Plato's dialogues, Socrates has become renowned for his contribution to the field of ethics, and it is this Platonic Socrates who also lends his name to the concepts of Socratic irony and the Socratic method, or elenchus. The latter remains a commonly used tool in a wide range of discussions, and is a type of pedagogy in which a series of questions are asked not only to draw individual answers, but also to encourage fundamental insight into the issue at hand. It is Plato's Socrates that also made important and lasting contributions to the fields of epistemology and logic, and the influence of his ideas and approach remains strong in providing a foundation for much western philosophy that followed.
The Socratic problem
An accurate picture of the historical Socrates and his philosophical viewpoints is problematic: an issue known as the Socratic problem.
As Socrates did not write philosophical texts, the knowledge of the man, his life, and his philosophy is entirely based on writings by his students and contemporaries. Foremost among them is Plato; however, works by Xenophon, Aristotle, and Aristophanes also provide important insights.[3] The difficulty of finding the “real” Socrates arises because these works are often philosophical or dramatic texts rather than straightforward histories. Aside from Thucydides (who makes no mention of Socrates or philosophers in general) and Xenophon, there are in fact no straightforward histories contemporary with Socrates that dealt with his own time and place. A corollary of this is that sources that do mention Socrates do not necessarily claim to be historically accurate, and are often partisan (those who prosecuted and convicted Socrates have left no testament). Historians therefore face the challenge of reconciling the various texts that come from these men to create an accurate and consistent account of Socrates' life and work. The result of such an effort is not necessarily realistic, merely consistent.
Plato is frequently viewed as the most informative source about Socrates' life and philosophy.[4] At the same time, however, many scholars believe that in some works Plato, being a literary artist, pushed his avowedly brightened-up version of "Socrates" far beyond anything the historical Socrates was likely to have done or said; and that Xenophon, being an historian, is a more reliable witness to the historical Socrates. It is a matter of much debate which Socrates Plato is describing at any given point—the historical figure, or Plato's fictionalization. As Martin Cohen has put it, Plato, the idealist, offers "an idol, a master figure, for philosophy. A Saint, a prophet of the 'Sun-God', a teacher condemned for his teachings as a heretic."[5]
It is also clear from other writings and historical artifacts, however, that Socrates was not simply a character, or an invention, of Plato. The testimony of Xenophon and Aristotle, alongside some of Aristophanes' work (especially The Clouds), is useful in fleshing out a perception of Socrates beyond Plato's work.Life
 
Details about Socrates can be derived from three contemporary sources: the dialogues of Plato and Xenophon (both devotees of Socrates), and the plays of Aristophanes. He has been depicted by some scholars, including Eric Havelock and Walter Ong, as a champion of oral modes of communication, standing up at the dawn of writing against its haphazard diffusion.[6]
Aristophanes' play The Clouds portrays Socrates as a clown who teaches his students how to bamboozle their way out of debt. Most of Aristophanes' works, however, function as parodies. Thus, it is presumed this characterization was also not literal.
According to Plato, Socrates' father was Sophroniscus[7] and his mother Phaenarete,[8] a midwife. Though she was characterized as undesirable in temperament, Socrates married Xanthippe,[9] who was much younger than he. She bore for him three sons,[10] Lamprocles, Sophroniscus and Menexenus. His friend Crito of Alopece criticized him for abandoning his sons when he refused to try to escape before his execution.[11]
It is unclear how Socrates earned a living. Ancient texts seem to indicate that Socrates did not work. In Xenophon's Symposium, Socrates is reported as saying he devotes himself only to what he regards as the most important art or occupation: discussing philosophy. In The Clouds Aristophanes portrays Socrates as accepting payment for teaching and running a sophist school with Chaerephon, while in Plato's Apology and Symposium and in Xenophon's accounts, Socrates explicitly denies accepting payment for teaching. More specifically, in the Apology Socrates cites his poverty as proof he is not a teacher. According to Timon of Phlius and later sources, Socrates took over the profession of stonemasonry from his father. There was a tradition in antiquity, not credited by modern scholarship, that Socrates crafted the statues of the Three Graces, which stood near the Acropolis until the 2nd century AD.[12]
Several of Plato's dialogues refer to Socrates' military service. Socrates says he served in the Athenian army during three campaigns: at Potidaea, Amphipolis, and Delium. In the Symposium Alcibiades describes Socrates' valour in the battles of Potidaea and Delium, recounting how Socrates saved his life in the former battle (219e-221b). Socrates' exceptional service at Delium is also mentioned in the Laches by the General after whom the dialogue is named (181b). In the Apology, Socrates compares his military service to his courtroom troubles, and says anyone on the jury who thinks he ought to retreat from philosophy must also think soldiers should retreat when it seems likely that they will be killed in battle.
In 406 he was a member of the Boule, and his tribe the Antiochis held the Prytany on the day the Generals of the Battle of Arginusae, who abandoned the slain and the survivors of foundered ships to pursue the defeated Spartan navy, were discussed. Socrates was the Epistates and resisted the unconstitutional demand for a collective trial to establish the guilt of all eight Generals, proposed by Callixeinus. Eventually, Socrates refused to be cowed by threats of impeachment and imprisonment and blocked the vote until his Prytany ended the next day, whereupon the six Generals who had returned to Athens were condemned to death.
In 404, the Thirty Tyrants sought to ensure the loyalty of those opposed to them by making them complicit in their activities. Socrates and four others were ordered to bring a certain Leon of Salamis from his home for unjust execution. Socrates quietly refused, his death averted only by the overthrow of the Tyrants soon afterwards.

Trial and death

 
Socrates lived during the time of the transition from the height of the Athenian hegemony to its decline with the defeat by Sparta and its allies in the Peloponnesian War. At a time when Athens sought to stabilize and recover from its humiliating defeat, the Athenian public may have been entertaining doubts about democracy as an efficient form of government. Socrates appears to have been a critic of democracy, and some scholars[who?] interpret his trial as an expression of political infighting.
Claiming loyalty to his city, Socrates clashed with the current course of Athenian politics and society.[13] He praises Sparta, archrival to Athens, directly and indirectly in various dialogues. One of Socrates' purported offenses to the city was his position as a social and moral critic. Rather than upholding a status quo and accepting the development of what he perceived as immorality within his region, Socrates questioned the collective notion of "might makes right" that he felt was common in Greece during this period. Plato refers to Socrates as the "gadfly" of the state (as the gadfly stings the horse into action, so Socrates stung various Athenians), insofar as he irritated some people with considerations of justice and the pursuit of goodness.[14] His attempts to improve the Athenians' sense of justice may have been the source of his execution.
According to Plato's Apology, Socrates' life as the "gadfly" of Athens began when his friend Chaerephon asked the oracle at Delphi if anyone was wiser than Socrates; the Oracle responded that no-one was wiser. Socrates believed that what the Oracle had said was a paradox, because he believed he possessed no wisdom whatsoever. He proceeded to test the riddle by approaching men considered wise by the people of Athens—statesmen, poets, and artisans—in order to refute the Oracle's pronouncement. Questioning them, however, Socrates concluded that, while each man thought he knew a great deal and was wise, in fact they knew very little and were not wise at all. Socrates realized that the Oracle was correct, in that while so-called wise men thought themselves wise and yet were not, he himself knew he was not wise at all, which, paradoxically, made him the wiser one since he was the only person aware of his own ignorance. Socrates' paradoxical wisdom made the prominent Athenians he publicly questioned look foolish, turning them against him and leading to accusations of wrongdoing. Socrates defended his role as a gadfly until the end: at his trial, when Socrates was asked to propose his own punishment, he suggested a wage paid by the government and free dinners for the rest of his life instead, to finance the time he spent as Athens' benefactor.[15] He was, nevertheless, found guilty of both corrupting the minds of the youth of Athens and of impiety ("not believing in the gods of the state"),[16] and subsequently sentenced to death by drinking a mixture containing poison hemlock.
 
According to Xenophon's story, Socrates purposefully gave a defiant defense to the jury because "he believed he would be better off dead". Xenophon goes on to describe a defense by Socrates that explains the rigors of old age, and how Socrates would be glad to circumvent them by being sentenced to death. It is also understood that Socrates also wished to die because he "actually believed the right time had come for him to die."
Xenophon and Plato agree that Socrates had an opportunity to escape, as his followers were able to bribe the prison guards. He chose to stay for several reasons:
  1. He believed such a flight would indicate a fear of death, which he believed no true philosopher has.
  2. If he fled Athens his teaching would fare no better in another country as he would continue questioning all he met and undoubtedly incur their displeasure.
  3. Having knowingly agreed to live under the city's laws, he implicitly subjected himself to the possibility of being accused of crimes by its citizens and judged guilty by its jury. To do otherwise would have caused him to break his "social contract" with the state, and so harm the state, an unprincipled act.
The full reasoning behind his refusal to flee is the main subject of the Crito.
Socrates' death is described at the end of Plato's Phaedo. Socrates turned down the pleas of Crito to attempt an escape from prison. After drinking the poison, he was instructed to walk around until his legs felt numb. After he lay down, the man who administered the poison pinched his foot. Socrates could no longer feel his legs. The numbness slowly crept up his body until it reached his heart. Shortly before his death, Socrates speaks his last words to Crito: "Crito, we owe a rooster to Asclepius. Please, don't forget to pay the debt." Asclepius was the Greek god for curing illness, and it is likely Socrates' last words meant that death is the cure—and freedom, of the soul from the body. Additionally, in Why Socrates Died: Dispelling the Myths, Robin Waterfield adds another interpretation of Socrates' last words. He suggests that Socrates was a voluntary scapegoat; his death was the purifying remedy for Athens’ misfortunes. In this view, the token of appreciation for Asclepius would represent a cure for the ailments of Athens.[14]
 
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