Results for 'Socratic tradition'

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  1. The Socratic Tradition: Questioning as Philosophy and as Method. Texts in philosophy.Matti Sintonen (ed.) - 2010 - College Publications.
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  2. Induction in the Socratic Tradition.John P. McCaskey - 2014 - In Paolo C. Biondi & Louis F. Groarke (eds.), Shifting the Paradigm: Alternative Perspectives on Induction. Boston: De Gruyter. pp. 161-192.
    Aristotle said that induction (epagōgē) is a proceeding from particulars to a universal, and the definition has been conventional ever since. But there is an ambiguity here. Induction in the Scholastic and the (so-called) Humean tradition has presumed that Aristotle meant going from particular statements to universal statements. But the alternate view, namely that Aristotle meant going from particular things to universal ideas, prevailed all through antiquity and then again from the time of Francis Bacon until the mid-nineteenth century. (...)
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  3. Greek tragedy and the Socratic tradition.Jacques A. Bromberg - 2019 - In Christopher Moore (ed.), Brill's Companion to the Reception of Socrates. Leiden: Brill.
     
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  4.  13
    Thoreau, Parrhesia, and the Socratic Tradition of Philosophy.Reza Hosseini - forthcoming - Dialogue:1-18.
    Résumé En général, la plupart des objections aux écrits d'Henry Thoreau se penchent sur ses provocations « inamicales ». Dans cet article, je propose que nous examinions son style par rapport à la pratique de la parrhésie, c'est-à-dire l'expression de la vérité d'après la tradition socratique de la philosophie. La parrhésie est la pratique consistant à dire la vérité dans le but de prendre conscience de l'importance de changer sa propre vie. La transformation envisagée par Thoreau dépend de l'acquisition (...)
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  5.  67
    Peirce and the Socratic Tradition.Joseph Ransdell - 2000 - Transactions of the Charles S. Peirce Society 36 (3):341 - 356.
    This is a preprint of a paper originally read at the meeting of the Charles S. Peirce Society in Boston, December 28, 1999 and due to appear in the Transactions of the Charles S. Peirce Society , Summer 2000. Critical feedback would be greatly appreciated and duly acknowledged in subsequent versions. Paragraph numbers have been added to this on-line version for purposes of scholarly reference. The URL for this version of the paper is.
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  6.  4
    In the Socratic Tradition: Essays on Teaching Philosophy.Tziporah Kasachkoff - 1997 - Rowman & Littlefield Publishers.
    This practical guide for teaching philosophy brings together essays by two dozen distinguished philosophers committed to pedagogy. Addressing primarily practical issues, such as how to motivate students, construct particular courses, and give educational exams, the essays also touch on theoretical issues such as whether moral edification is a proper goal of teaching ethics.
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  7. Aristotle's political science, common sense, and the Socratic tradition in the city and man.Susan D. Collins - 2015 - In Timothy W. Burns (ed.), Brill's Companion to Leo Strauss' Writings on Classical Political Thought. Boston: Brill.
  8. Socrates in the Arabic tradition : an esteemed monotheist with moist blue eyes.Elvira Wakelnig - 2019 - In Christopher Moore (ed.), Brill's Companion to the Reception of Socrates. Leiden: Brill.
  9.  8
    Socrates And The Clouds: Shaftesbury And A Socratic Tradition.Raymond A. Anselment - 1978 - Journal of the History of Ideas 39 (April-June):171-182.
  10.  13
    Socrates' Children: Thinking and Knowing in the Western Tradition.Trudy Govier - 1997 - Peterborough, CA: Broadview Press.
    How do Humans Think? How should we think? Almost all of philosophy and a great deal else depends in large part on the answers that we provide to such questions. Yet they are almost impossible to deal with in isolation; notions about nature of thought are almost bound to connect with metaphysical notions about where ideas come from, with notions about appropriate arenas for certainty, doubt, and belief, and hence with moral and religious ideas. The Western tradition of thinking (...)
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  11. Black Socrates?: Questioning the philosophical tradition.Simon Critchley - 1995 - Radical Philosophy 69.
     
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  12.  54
    Socrates and the Divine Signal according to Plato's Testimony: Philosophical Practice as Rooted in Religious Tradition.Luc Brisson - 2005 - Apeiron 38 (2):1 - 12.
  13.  19
    Socrates and Plato in Post-Aristotelian Tradition—I.G. C. Field - 1924 - Classical Quarterly 18 (3-4):127-.
    In a previous article, I have attempted to summarize the evidence of Aristotle about the relations of Socrates and Plato in the development of the theory of Ideas. It may be of interest now to carry the enquiry further, and to see whether writers later than Aristotle have anything of importance to say about the whole question of the general intellectual relationship between the two men. In particular we must enquire whether or how far they regard or say anything to (...)
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  14.  22
    Socrates and Plato in Post-Aristotelian Tradition—I.G. C. Field - 1924 - Classical Quarterly 18 (3-4):127-136.
    In a previous article, I have attempted to summarize the evidence of Aristotle about the relations of Socrates and Plato in the development of the theory of Ideas. It may be of interest now to carry the enquiry further, and to see whether writers later than Aristotle have anything of importance to say about the whole question of the general intellectual relationship between the two men. In particular we must enquire whether or how far they regard or say anything to (...)
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  15.  18
    Socrates and Plato in Post-Aristotelian Tradition—II.G. C. Field - 1925 - Classical Quarterly 19 (1):1-13.
    The Platonic Commentators.—After Cicero the Academy is no more than a few names to us for nearly five centuries. The nearest that we get to contact with it in this period is in the writings of Plutarch. He was himself a student there, and was well read in the books of Plato and the commentaries thereon.
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  16.  82
    Why did Socrates Deny that he was a Teacher? Locating Socrates among the new educators and the traditional education in Plato’s Apology of Socrates.Avi I. Mintz - 2014 - Educational Philosophy and Theory 46 (7):735-747.
    Plato’s Apology of Socrates contains a spirited account of Socrates’ relationship with the city of Athens and its citizens. As Socrates stands on trial for corrupting the youth, surprisingly, he does not defend the substance and the methods of his teaching. Instead, he simply denies that he is a teacher. Many scholars have contended that, in having Socrates deny he is a teacher, Plato is primarily interested in distinguishing him from the sophists. In this article, I argue that, given the (...)
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  17.  42
    The Indispensability of Tradition in the Philosophical Activity of Socrates.Jessy E. G. Jordan - 2010 - Proceedings of the American Catholic Philosophical Association 84:223-237.
    In this paper I argue that narratives concerning Periclean Athens have mistakenly imposed modern conceptions of enlightenment onto the Greek world,and have therefore been blinded to crucial aspects of Socrates’s practice of moral reason giving. In contrast to the Kantian conception of enlightenment, which puts forth an image of the ideally enlightened person as an autonomous reasoner, one who refuses to be guided by another and who has the courage to throw off the chains of tradition and “think for (...)
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  18.  28
    Socrates' Children: Thinking and Knowing in the Western Tradition Trudy Govier Peterborough: Broadview Press, 1997, xi + 343 pp., $18.95. [REVIEW]Marcia Mckelligan - 1999 - Dialogue 38 (4):914-.
  19. Trudy Govier, Socrates' Children: Thinking and Knowing in the Western Tradition Reviewed by.Gary Colwell - 1998 - Philosophy in Review 18 (6):422-424.
     
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  20.  1
    The Greek Tradition: From the Death of Socrates to the Council of Chalcedon, 399 B.C. to A.D. 451.Paul Elmer More - 1923 - Milford, Oxford University Press].
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  21.  4
    Release thyself: three philosophic dialogues: being a tribute to, and a celebration of, Socrates, Plato and the golden Platonic tradition.Guy Wyndham-Jones - 2011 - Westbury: Prometheus Trust.
    Three dialogues - The Therapon, The Alphaeus and The Platon - are written in the Platonic style. The Therapon is an imagined exchange of ideas between Socrates and his jailer during Socrates' last night on Earth: it is sub-titled On the Nature of Ideas. The Alphaeus starts with a wealthy and self-satisfied man attacking Socrates and his philosophical ways soon after he has been charged to appear before the court of Athens - but ends with dramatic changes: it is sub-titled (...)
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  22. Socratic Questionnaires.Nat Hansen, Kathryn B. Francis & Hamish Greening - 2022 - Oxford Studies in Experimental Philosophy.
    When experimental participants are given the chance to reflect and revise their initial judgments in a dynamic conversational context, do their responses to philosophical scenarios differ from responses to those same scenarios presented in a traditional static survey? In three experiments comparing responses given in conversational contexts with responses to traditional static surveys, we find no consistent evidence that responses differ in these different formats. This aligns with recent findings that various manipulations of reflectiveness have no effect on participants’ judgments (...)
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  23.  35
    Socrates and Aristophanes.Leo Strauss - 1966 - University of Chicago Press.
    "Strauss gives us an impressive addition to his life's work—the recovery of the Great Tradition in political philosophy. The problem the book proposes centers formally upon Socrates.
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  24.  5
    Socrates mystagogos: initiation into inquiry.Don Adams - 2017 - New York: Routledge, Taylor & Francis Group.
    For Socrates, philosophy is not like Christian conversion from error to truth, but rather it is like the pagan process whereby a young man is initiated into cult mysteries by a more experienced man - the mystagogos - who prepares him and leads him to the sacred precinct. In Greek cult religion, the mystagogos prepared the initiate for the esoteric mysteries revealed by the hierophant. Socrates treats traditional wisdom with scepticism, and this makes him appear ridiculous or dangerous in the (...)
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  25.  8
    Studies in Greek Philosophy, Volume Ii: Socrates, Plato, and Their Tradition.Gregory Vlastos - 1995 - Princeton University Press.
    Gregory Vlastos was one of the twentieth century's most influential scholars of ancient philosophy. Over a span of more than fifty years, he published essays and book reviews that established his place as a leading authority on early Greek philosophy. The two volumes that comprise Studies in Greek Philosophy include nearly forty contributions by this acknowledged master of the philosophical essay. Many of these pieces are now considered to be classics in the field. Perhaps more than any other modern scholar, (...)
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  26.  36
    African Socrates: the philosophical power of the work of Carolina Maria de Jesus.Francisco José da Silva - 2024 - ARGUMENTOS - Revista de Filosofia 31:160-172.
    This article intends to explore the philosophical potency in the work of the black writer Carolina Maria de Jesus (1914-1977). Carolina de Jesus is best known for her work Quarto de Despejo, diary of a favelada (1960), our approach, however, focuses specifically on her short story “Socrates Africano”, in which she deals with her experience with her grandfather Benedito and the relationship between her wisdom and that of the Greek philosopher Sócrates (5th century BC). Her reflection starts from the attempt (...)
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  27.  7
    Minor Socratics.Fernanda Decleva Caizzi - 2018 - In Sean D. Kirkland & Eric Sanday (eds.), A Companion to Ancient Philosophy. Evanston, Illinois: Northwestern University Press. pp. 119–135.
    This chapter contains sections titled: Introduction The Followers of Socrates A Literary Genre Virtue and Happiness Antisthenes Aristippus Euclides Bibliography.
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  28.  13
    Socratic Agapē without Irony in the Euthydemus.Don Adams - 2017 - American Catholic Philosophical Quarterly 91 (2):273-298.
    Many scholars find Socratic irony so obvious in the Euthydemus that they don’t bother to cite any textual support when they claim that Socrates does not sincerely mean something he says, e.g., when he praises Euthydemus and his brother. What these scholars overlook is the role of agapē in shaping Socrates’s view of other intellectuals. If we take his agapē into account, it is easy to see that while there is some irony in the Euthydemus, none of it is (...)
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  29.  49
    Socrates on Disobedience to Law.Rex Martin - 1970 - Review of Metaphysics 24 (1):21 - 38.
    THE CASE OF SOCRATES, like that of Antigone, holds a high place in the history of the discussion of civil disobedience. Yet the position which Socrates took on this question is seemingly unclear, even with respect to its broadest outlines. This is exhibited by a surprising and considerable divergence of opinion, bearing on what Socrates did and said, in some of the recent writings on civil disobedience.
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  30.  16
    After Socrates. Leo Strauss and the Esoteric Irony.Cristina Basili - 2020 - Anales Del Seminario de Historia de la Filosofía 37 (3):473-481.
    Throughout the philosophical tradition that stems from Plato, Socratic irony has represented an enigma that all interpreters of the Platonic dialogues have had to face from different points of view. In this article I aim to present the peculiar Straussian reading of Socratic irony. According to Leo Strauss, Socratic irony is a key element of Plato’s political philosophy, linked to the «logographic necessity» that rules his texts. I will therefore examine the genesis and the main features (...)
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  31.  74
    Socrates, the philosopher in the Theaetetus digression (172c–177c), and the ideal of homoiôsis theôi.Anna Lännström - 2011 - Apeiron 44 (2):111-130.
    Traditionally, scholars have taken homoiôsis theôi in the Theaetetus digression to require neglect of particulars, but they have noted that although Socrates advocates it, he does not live such a life. To explain the discrepancy, Mahoney and Rue both argue that we need to reinterpret godlikeness to require active engagement in the city. I reject their reinterpretations and I revise the traditional view, arguing that godlikeness is not a single ideal. Instead, I argue, Plato provides several different portraits of godlikeness (...)
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  32.  36
    Socratic Reasoning in the "Euthyphro".Albert Anderson - 1969 - Review of Metaphysics 22 (3):461 - 481.
    In the dialogue Plato portrays a confrontation between Euthyphro, a self-appointed expert on matters divine, who is about to charge his own father with impiety for alleged mistreatment and eventual death of a slave, and Socrates, already charged with impiety, who exploits the coincidence to elicit from Euthyphro certain complexities of the concept of 'piety'.
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  33.  17
    From Socrates to Odera Oruka: Wisdom and Ethical Commitment.Anke Graness - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):1-22.
    Odera Oruka’s Sage philosophy project, his definition of philosophy, the method of interviewing sages, and the differentiation between folk and philosophic sages, have been discussed and criticised at length. Unfortunately, less known is Odera Oruka’s work on Ethics. This is especially regrettable, as his philosophical work had two main objectives:· The liberation of philosophy in Africa from ethnological and racist prejudices (Sage philosophy).· The reconstruction of the dimension of sagacity in philosophy which got lost in technical and analytic language during (...)
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  34.  7
    Some central elements of Socratic political theory.Donald Morrison - 2001 - Polis 18 (1-2):27-40.
    The fundamental concepts of Socratic political theory are statesmanship or the art of politics, and the good of the city. Important scholars have denied that, on Socrates' view, statesmanship as such is possible. But Socratic intellectualism does not commit him to the view that the methods of politics, such as legislation and punishment, are useless. The Socratic tradition in political theory is rich and varied. Among the dimensions of variation are: the relationship between statesmanship and other (...)
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  35.  4
    From Socrates to Summerhill and beyond: towards a philosophy of education for personal responsibility.Ronald M. Swartz - 2016 - Charlotte, NC: Iap, Information Age Publishing.
    A volume in Landscapes of Education. In From Socrates to Summerhill and Beyond: Towards a Philosophy of Education for Personal Responsibility, Ronald Swartz offers an evolving development of fallible, liberal democratic, self-governing educational philosophies. He suggests that educators can benefit from having dialogues about questions such as these: 1). Are there some authorities that can be consistently relied upon to tell school members what they should do and learn while they are in school? 2.) How should the imagination of social (...)
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  36.  29
    Socrates' last words: another look at an ancient riddle.J. Crooks - 1998 - Classical Quarterly 48 (01):117-.
    Socrates' last words are a microcosm of the riddle his character poses to the philosophical reader. Are they sincere or ironic? Do they represent an afterthought prompted by a belated sense of familial responsibility or a death–bed epiphany? Are we to determine their reference in relation to the surface logic of the Phaedo or take them as the sign of a concealed discursive depth? In what follows, I will argue that the answer to these questions depends upon acknowledgement and clarification (...)
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  37.  54
    Socrates, 'Qvantvm Mvtatvs Ab Illo'.Adela Marion Adam - 1918 - Classical Quarterly 12 (3-4):121-.
    The Times Literary Supplement of November 8, 1917, contained, under the title of Socrates recognitns, a review of Plato's Biography of Socrates, a lecture delivered by Professor A. E. Taylor to the British Academy in the early part of last year. The opening sentence of the review is as follows: ‘Next to the problem of the Gospels ranks that of the Platonic dialogues amongst those most vital to the history of the human spirit.’ A little further down the reviewer says: (...)
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  38.  47
    The Socratic Dimension of Kierkegaard's Imitation.Wojciech T. Kaftański - 2016 - Heythrop Journal 57 (4):599-611.
    This article reevaluates the origins of Kierkegaard’s concept of imitation. It challenges the general approach to the genealogy of the phenomenon in question, which privileges the influence of various religious traditions on the thinker and ignores his exposure to the non-Christian literature. I contend that a close reading of the Apology, the Sophist, the Republic, and the Phaedo alongside Kierkegaard’s texts from the so-called second authorship reveals in the dialogues of Plato the three crucial aspects of Kierkegaard’s concept of imitation, (...)
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  39. Studies in Greek Philosophy, Volume Ii: Socrates, Plato, and Their Tradition.Daniel W. Graham (ed.) - 1996 - Princeton University Press.
    Gregory Vlastos was one of the twentieth century's most influential scholars of ancient philosophy. Over a span of more than fifty years, he published essays and book reviews that established his place as a leading authority on early Greek philosophy. The two volumes that comprise Studies in Greek Philosophy include nearly forty contributions by this acknowledged master of the philosophical essay. Many of these pieces are now considered to be classics in the field. Perhaps more than any other modern scholar, (...)
     
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  40.  6
    The relationship between Platonic and traditional poetic paradigms in Socrates’ dream anecdote in the Phaedo.Lucas Soares - 2020 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 30:03011-03011.
    Plato seeks to establish in _Phaedrus_ a close link between poetry and the eidetic sphere to which philosophical knowledge belongs, or which the philosopher accesses through a practiced synoptic-dialectic understanding. This type of philosophical poetry is perfectly illustrated in the Socratic palinode itself, which Socrates –and ultimately Plato – establishes as a paradigm of the poet philosopher, a palinode by necessity must be uttered “with certain poetic terms”. Working from that palinode as a model, Plato seeks to approach the (...)
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  41. Socrates’ Tomb in Antisthenes’ Kyrsas and its Relationship with Plato’s Phaedo.Menahem Luz - 2022 - International Journal of the Platonic Tradition 1176 (2):163-177.
    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 (...)
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  42. The Religion of Socrates.Mark L. McPherran - 1996 - Pennsylvania State University Press.
    This study argues that to understand Socrates we must uncover and analyze his religious views, since his philosophical and religious views are part of one seamless whole. Mark McPherran provides a close analysis of the relevant Socratic texts, an analysis that yields a comprehensive and original account of Socrates' commitments to religion. McPherran finds that Socrates was not only a rational philosopher of the first rank, but a figure with a profoundly religious nature as well, believing in the existence (...)
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  43.  5
    The Socratic movement.Paul A. Vander Waerdt (ed.) - 1994 - Ithaca: Cornell University Press.
    14 essays which examine the efforts of Socrates' associates to preserve his speeches for posterity. The papers place particular emphasis on the non-Platonic tradition.
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  44.  3
    Socrates and Euripides.Christian Wildberg - 2005 - In Sara Ahbel‐Rappe & Rachana Kamtekar (eds.), A Companion to Socrates. Oxford, UK: Blackwell. pp. 21–35.
    This chapter contains sections titled: The Question and its Problems Facts and Evidence Euripides' Socrates A Paradox and its Solution.
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  45.  76
    The socratic and platonic basis of cognitivism.Hubert L. Dreyfus - 1988 - AI and Society 2 (2):99-112.
    Artificial Intelligence, and the cognitivist view of mind on which it is based, represent the last stage of the rationalist tradition in philosophy. This tradition begins when Socrates assumes that intelligence is based on principles and when Plato adds the requirement that these principles must be strict rules, not based on taken-for-granted background understanding. This philosophical position, refined by Hobbes, Descartes and Leibniz, is finally converted into a research program by Herbert Simon and Allen Newell. That research program (...)
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  46. Socratic Dialogue Outside the Classroom.James Lee - 2018 - Teaching Philosophy 41 (1):45-63.
    Socratic dialogue is widely recognized as an effective teaching tool inside of the classroom. In this paper I will argue that Socratic dialogue is also a highly effective teaching tool outside of the classroom. I will argue that Socratic dialogue is highly effective outside of the classroom because it is a form of learning based assessment. I will also show how instructors can use technology like email to implement Socratic dialogue as a form of teaching and (...)
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  47. The Play of Socratic Dialogue.Richard Smith - 2011 - Journal of Philosophy of Education 45 (2):221-233.
    Proponents of philosophy for children generally see themselves as heirs to the ‘Socratictradition. They often claim too that children’s aptitude for play leads them naturally to play with abstract, philosophical ideas. However in Plato’s dialogues we find in the mouth of ‘Socrates’ many warnings against philosophising with the young. Those dialogues also question whether philosophy should be playful in any straightforward way, casting the distinction between play and seriousness as unstable. It seems we cannot think of Plato (...)
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  48.  67
    Socrates at Work on Virtue and Knowledge in Plato's "Laches".Gerasimos Santas - 1969 - Review of Metaphysics 22 (3):433 - 460.
  49.  21
    Socrates’ Understanding of ‘Protection’ (Boētheia) in His Other-Oriented Ethics: The Case of the Athenians in Plato’s Apology and Gorgias.Leo Catana - 2023 - Apeiron 56 (2):211-233.
    In this article I argue that Socrates appropriated a traditional discourse characteristic of Athenian law courts and politics keyed to the concept of protection (boētheia). More specifically, I argue that Socrates aimed at protecting the Athenians, though not directly, but indirectly, namely via his life-long endeavour to serve (boēthein) Apollo. I thus read Plato’s Apology as a political text, though not “political” in the sense of Socrates being suspect of overthrowing democracy, as sometimes claimed, but “political” in the sense that (...)
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  50. Socrates, Fifth-Century Sage.Holly G. Moore - 2000 - Dissertation, Pennsylvania State University
    An undergraduate honors thesis, this work addresses the question of whether or not the historical Socrates is best understood as a sophist, the charge Plato seems most keen to refute. Using the evidence of both Plato's dialogues and other contemporary sources, this study assesses potential arguments regarding Socrates' identity, putting forward the position that Socrates is most accurately to be described not as a sophist but as a "sage" (Greek: sophos). Although the "sage" is a model drawn from the 6th (...)
     
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