In Phaedo 115c-e Socrates scornfully rebukes Crito for enquiring how Socrates should be buried for Crito had not been persuaded by the previous arguments that burying Socrates’ body is not equal to burying Socrates. A parallel account is found in Aelian and Diogenes Laertius where Apollodorus is rebuked for attempting to persuade Socrates that he should be bothered how his remains would be clothed when laid out. Several scholars have suggested this should not be considered a copy of Plato but (...) an early proto-type written by one of his contemporaries with particular regard to Euclides of Megara. While this thesis has been criticized, further evidence will be examined in this article where the character of Apollodorus cites an unnamed Megarian examining this same argument but with conclusions different from those in Plato. Here the Megarian concludes that though the body may be separate from the soul we still show care and grief for the remains. The argument is both cogent and non-metaphysical in approach but characterized from a Socratic perspective. In the conclusions, I will attempt to reopen the case for a Euclidean origin of the Crito vignette in Phaedo 115c-e. (shrink)

Socrates’ burial is dismissed as philosophically irrelevant in Phaedo 115c-e although it had previously been discussed by Plato’s older contemporaries. In Antisthenes’ Kyrsas dialogue describes a visit to Socrates’ tomb by a lover of Socrates who receives protreptic advice in a dream sequence while sleeping over Socrates’ grave. The dialogue is a metaphysical explanation of how Socrates’ spiritual message was continued after death. Plato underplays this metaphorical imagery by lampooning Antisthenes philosophy and his work (Phd. 81b-82e) and subsequently precludes him (...) from an active role in the Phaedo. A similar case is the exclusion of Euclides of Megara. Fragments of a lost Socratic dialogue depict Apollodorus citing an unnamed Megarian in order to justify care for the remains of the dead. Similar mistaken notions explain Kyrsas’ belief when he lusts after Socrates even though he was dead. In spite of these disputes, the philosophers (Euclides, Antisthenes and Plato) each attempted to present Socrates’ moral influence as a force that continued after his death and burial. (shrink)

A lo largo de la historia de la humanidad, se ha creído que los seres humanos poseen cierta superioridad sobre el resto de los animales y de los recursos naturales en general, esto se debe en gran parte a las religiones que sostienen esta postura, otorgándoles a los seres humanos cierta proximidad divina, cuando en la Biblia se menciona que Dios hizo al hombre a imagen y semejanza suya, por ejemplo, y que dejó al resto de los animales en un (...) plano inferior y a la disposición del ser humano para hacer cuanto se le antoje con ellos. (shrink)

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Apollodorus' prelude to Pl. Symp. is a complex rejection of earlier accounts of Socrates' participation in a symposium. This can be examined contextually as a literary mannerism, or sub-textually as a rejection of previous literary versions of this topos. Neither approach contradicts the other, but scholars have found difficulties in finding any earlier author who could have been rejected. Recently, it has been argued that Xen. Symp. preceded Pl. Symp. acting as a catalyst for Plato's work. However, if neither was (...) the first on a sympotic theme in a Socratic dialogue, we need not presume that Apollodorus referred to Xenophon, but rather that both responded to an earlier author. Scholars suggest various candidates although none has been proven. However, one source has not attracted attention: two anecdotes recorded in PFlor 113 where Antisthenes depicts both Socrates and himself as critical of symposia in general. The conclusions of my paper are that the contents of these anecdotes can be seen as the raw kernel out of which both Xenophon and Plato could have responded. (shrink)

This article is currently available as a free download on ingentaconnect.