Representations of Socrates Research Papers

Il saggio di Fulvia de Luise – L’involontarietà socratica del male e il macigno della responsabilità platonica. Tra il Protagora e il mito di Er – costituisce un tentativo di ricostruzione della posizione platonica sulla questione della... more

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- by Fulvia De Luise
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- 6
  Plato, Socrates, Responsibility, Voluntary Action

In The Socratic Individual, Ann Ward sets out to "investigate the cause of the renewed interest in Socrates" among certain post-Hegelian thinkers, namely, Kierkegaard, John Stuart Mill, and Nietzsche. Her aim is to elucidate the roots of... more

In The Socratic Individual, Ann Ward sets out to "investigate the cause of the renewed interest in Socrates" among certain post-Hegelian thinkers, namely, Kierkegaard, John Stuart Mill, and Nietzsche. Her aim is to elucidate the roots of the twentieth-century political philosopher Leo Strauss's "turn to Socrates," which she claims is "a manifestation of a philosophic movement that began in earnest in the nineteenth century" (1). The importance of the subject matter speaks for itself; serious students of political philosophy will no doubt take a keen interest in the issues Ward examines. Her study also has much to recommend it, not least the bold decision to approach such a rich period in the history of philosophy through the apparently narrow question, What is Socrates? Seth Benardete once remarked, "What philosophy is seems to be inseparable from the question of how to read Plato." If so, then how a thinker understands Socrates, generally the Platonic Socrates-that is, what place he gives him in his thought-might well provide peculiarly direct access to what he takes philosophy to be. Ward is at her best when discussing each of the texts under consideration. She sets the stage with a discussion of the introduction to Hegel's Philosophy of History, where "the coming together of the universal and the particular, the ideal and the real, in the modern liberal state, means that the Socratic form of philosophy, like history, should and does cease" (14). In other words, Hegel's deification of the state, as Ward puts it, entails that "the universal, rational idea and the divine are not above the state but rather comprehended by it," so that "Socratic skepticism. .. should cease when the modern state comes into being" (23). Consequently, "there is no more need for either philosophical or political greatness" (25). In two successive chapters, Ward reconstructs Kierkegaard's attempt to rescue this lost greatness in the figures of Abraham in Fear and Trembling and Socrates in On the Concept of Irony with Continual Reference to Socrates and Philosophical Fragments. Beyond the universal and ideal embodied in the modern liberal state, Kierkegaard identifies "a passionate particularity or subjectivity" (71). Arguing for the primacy of passion and love over reason, Kierkegaard aims to expose the limits of the Hegelian deification of the state as encompassing the universal and ideal.

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- by Alex Priou
- •
- 11
  Plato, Hegel, Friedrich Nietzsche, Socrates

This book develops for the readers Plato's Socrates' non-formalized "philosophical practice" of learning-through-questioning in the company of others. In doing so, the writer confronts Plato's Socrates, in the words of John Dewey, as the... more

This book develops for the readers Plato's Socrates' non-formalized "philosophical practice" of learning-through-questioning in the company of others. In doing so, the writer confronts Plato's Socrates, in the words of John Dewey, as the "dramatic, restless, cooperatively inquiring philosopher" of the dialogues, whose view of education and learning is unique: (1) It is focused on actively pursuing a form of philosophical understanding irreducible to truth of a propositional nature, which defies "transfer" from practitioner to pupil; (2) It embraces the perennial "on-the-wayness" of education and learning in that to interrogate the virtues, or the "good life," through the practice of the dialectic, is to continually renew the quest for a deeper understanding of things by returning to, reevaluating and modifying the questions originally posed regarding the "good life." Indeed Socratic philosophy is a life of questioning those aspects of existence that are most question-worthy; and (3) It accepts that learning is a process guided and structured by dialectic inquiry, and is already immanent within and possible only because of the unfolding of the process itself, i.e., learning is not a goal that somehow stands outside the dialectic as its end product, which indicates erroneously that the method or practice is disposable. For learning occurs only through continued, sustained communal dialogue. Reviews "Through a keen philosophical exegesis of Plato's Socrates and his teachings, Magrini addresses and attempts to correct the problematic and long-standing doctrinal interpretation of the Socratic "method." In doing so, Magrini brings back to life Socrates' original pedagogical vision and resuscitates education's long-deceased concern for the being of its students. This text is a touchstone for all educators concerned with the ethical and ontological disposition of their students." ~ Dr. Matthew D. Dewar-Author of Education and Well-Being: An Ontological Inquiry "With Plato's Socrates: Philosophy and Education, James M. Magrini has succeeded in writing a book that reflects his in-depth knowledge of Plato's philosophy and how Plato's Socrates is important for thinking through the present day educational situation. By adopting a non-doctrinal perspective in his reinterpretation of Plato, Magrini's book speaks to students and educators who are looking for new ways to engage with the Socratic method of learning-through-questioning. Magrini is thorough, succinct, and scholarly in his analyses, and he provides a critical and refreshing view on modern education. This is an excellent book." ~ Elias Schwieler, Associate Professor of Education, Stockholm University, Sweden "The relative absence of philosophical questioning in schools is not only an intellectual and pedagogical problem; it poses risks and consequences for our broader society. To help combat this problem, James M. Magrini argues that we should appropriate Plato's

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- by james M magrini
- •
- 8
  Plato, Phenomenology, Socratic Method, Socratic Teaching & Learning

Socrates, in his final statements to the Athenian jurors and crowd gathered before his impending execution, reveals himself to be playing a game much longer than the span of his trial, lifespan, or even those of his successors. When... more

Socrates, in his final statements to the Athenian jurors and crowd gathered before his impending execution, reveals himself to be playing a game much longer than the span of his trial, lifespan, or even those of his successors.

When faced with the verdict of guilty and the sentence of death, Socrates remains defiant towards his accusers and steadfast in his conviction of the righteousness of his activities.

Where previously in The Trial, Socrates gives the impression of a man averse or neutral to the prospect of death, at this stage, he turns the tables on his condemnation by insisting on the goodness of the fate that is soon to befall him, and the wretched vengeance no doubt awaiting his executioners (Plato 93, §39b-c.) Moreover, he claims that possibly the most splendid of fates may be in the wings for himself, as he may soon have the pleasure of congressing with the fabled heroes, demigods, and poets so revered in the Greek pantheon upon his descent into Hades (Plato 95-96, § 41a). These final proclamations do nothing to change what is coming for Socrates and clearly are not meant for this purpose. I contend, instead, that the last remarks made by Socrates at the tail-end of his trial demonstrate Socrates' keen understanding of the reverberations his speech can make through the generations and his undying commitment to teaching the way of the examined life to others. Though his light was soon to be extinguished, Socrates' immortal words remain with us because, in his last stand, he took care to ensure that they might be worth hearing. Upon receiving his death sentence, we get a Socrates who remains unapologetic as ever, consistent with his attitude throughout the trial. Reflecting on the defense speech he has given thus far and his unwillingness to do anything beneath himself in hopes of altering the course of the trial by appeals to emotion, he says "neither did I suppose that I should do anything unsuitable to a free man because of the danger, nor do I now regret that I made the defense speech like this: I much prefer to die having made my defense speech in this way than to live in that way" (Plato 93, § 38e.) Crucially, he points out here that death would be not merely

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- by Alex Murshak
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- 20
  Philosophy, Political Philosophy, Greek Literature, Political Theory

A close reading of Nietzsche, Twilight of the Idols, "The Problem of Socrates," in light of Nietzsche's presentation of Socrates in The Birth of Tragedy and Beyond Good and Evil.

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- by Alex Priou
- •
- 10
  Socratic Method, Friedrich Nietzsche, Socrates, Nietzsche

"Moore and Raymond's Charmides is very impressive. The translation is excellent, and the Introduction and notes guide the reader into thorny problems in a way that renders them understandable: e.g., how to translate sôphrosunê, why we... more

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- by Christopher Moore and +1
  Christopher C Raymond
- •
- 6
  Socrates, Self-Knowledge, Critias, Representations of Socrates

Uno de los aspectos menos estudiados de la obra de Walter Benjamin es el papel que desempeña el mito en sus escritos de juventud. Entre 1915 y 1916, años tan cruciales como oscuros en la biografía de Benjamin, este interés por la... more

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- by Ricardo Ibarlucía
- •
- 25
  German Studies, Mythology, Philosophy, Aesthetics

A cura di LIVIO ROSSETTI e ALESSANDRO STAVRU Sul punto di concludere il suo discorso, l'Alcibiade del Simposio platonico sottolinea che, benché sia stato sollecitato a pronunciare un elogio di Socrate, non ha potuto fare a meno di... more

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- by Michel Narcy
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- Representations of Socrates

Socrates and the Socratic Dialogue assembles the most complete range of studies on Socrates and the Socratic dialogue. It focuses on portrayals of Socrates, whether as historical figure or protagonist of ‘Socratic dialogues’, in extant... more

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- by Alessandro Stavru and +1
  Christopher Moore
- •
- 19
  Ancient History, Philosophy, Classics, Greek Literature

This is a comparison of Agathon’s role in Aristophanes’ Thesmophoriazusae and Plato’s Symposium. Firstly, I examine the Platonic version, and the unique, idiosyncratic part Plato gives Agathon to play, as a host to all, and a hostage to... more

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- by Giulia Sissa
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- 159
  History, Ancient History, Cultural Studies, Gender Studies

Cet article se propose de mettre en lumière la centralité du thème de la vie, et du rapport entre vie et pensée, dans la philosophie de Socrate. Ce thème est étroitement lié chez Socrate à la justification du sens de sa propre... more

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- by Aldo Brancacci
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- 5
  Plato, Socrates, Platón, Plato's Apology of Socrates

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- by Dr. Alkım Saygın
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- 8
  Felsefe, Sokrates, Ahlak Felsefesi, Antik Yunan

En El Nacimiento de la Tragedia Nietzsche indica que en el pensamiento socrático están presentes tres axiomas del espíritu optimista: “la sabiduría es la virtud; se peca solo por ignorancia; el hombre virtuoso es el... more

En El Nacimiento de la Tragedia Nietzsche indica que en el pensamiento socrático están presentes tres axiomas del espíritu optimista: “la sabiduría es la virtud; se peca solo por ignorancia; el hombre virtuoso es el hombre feliz”. Existe una difundida valoración según la cual la filosofía platónica constituye también un “ejemplo de optimismo difícilmente superado históricamente, ni incluso por las interpretaciones más favorables de la teología cristiana”. Sin embargo, existen múltiples dimensiones en las que la postura platónica se inclina al pesimismo. Pretendemos mostrar que, mientras en diálogos como la República Platón entiende que la razón es lo más noble del alma, que la virtud está relacionada al conocimiento y que solo a partir de éste es posible una vida feliz, al mismo tiempo, en notable contraste con su maestro, adjudica importantes limitaciones a la parte racional y no parece creer en su capacidad de alterar el fondo moral del individuo. Con fundamento en esta “desconfianza”, defenderemos que Platón pregona una posición que, si no merece ser denominada pesimista, por lo menos es digna de ser excluida del ámbito del optimismo ingenuo.

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Abstract: In The birth of Tragedy Nietzsche indicates that in Socrates´ thought we can find three basic axioms of the optimistic spirit: that knowledge is virtue, that no one does wrong willingly and that the virtuous man is the happy man. There is a common interpretation according to which Plato´s philosophy adhere to these maxims, constituting “a system of optimism which has hardly been surpassed - even by the most favourable interpretations of Christian theology”. However, there are multiple dimensions in which the platonic position inclines to pessimism. We intend to show that even if we accept that in dialogs like Republic Plato understands, like Socrates, that reason is the noblest element in the soul, that virtue is intrinsically related to knowledge and that it´s only due to knowledge that a happy life is possible to human being, we will have to accept, as well, that in great contrast to his master he points out several limitations to the rational capacity and doesn´t seem to believe in its capability to change the moral background of individuals. We will state that this “mistrust” is enough to exclude Plato´s position from the field of ingenuous optimism.

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- by Natalia Costa Rugnitz
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- 5
  Plato, Friedrich Nietzsche, Socrates, Pessimism

In this paper I sketch what is in my view Aristophanes’ main contribution to the history of Socratism. Aristophanes, I argue, provided Socrates with a (literally) “iconic” status that proved a major influence for Socratic writers and... more

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- by Andrea Capra
- •
- 9
  Aristophanes, Plato, Socrates, Xenophon

Nelle opere di Platone sia la figura del filosofo che la figura di Socrate stesso sono cangianti e spesso addirittura contradditorie. In questo paper esamino la questione traendone una conclusione armonica.

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- by Samuel J Gardner-Medwin
- •
- 7
  Plato, Socrates, Platonism, Platone

This collection offers the revised versions of the papers presented at ‚Socratica III – a conference on Socrates, the Socratics, and the ancient Socratic literature‘ (Trento, Italy, 2012). The volume approaches the Socratic question from... more

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- by Alessandro Stavru
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- 16
  Plato, Aristotle, Socratic Method, Socrates

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- by Mario Regali
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- 5
  Plato, Socrates, Ancient Philosophy, Ancient Greek Literature

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- by Alessandro Stavru
- •
- 15
  Philosophy, Plato, Socratic Method, Socrates

In traditional scholarship, Aristoxenus’ Life of Socrates has been considered very often as an untrustworthy testimony, as the Socrates being described seems to be at odds with what we know about him by our main sources Plato and... more

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- by Alessandro Stavru
- •
- 15
  Plato, Aristotle, Socrates, Classical philology

***UPDATED 17 NOVEMBER 2022*** Added: Parmenides. No change to Sections I & II; Considerable updates to Section III. All dialogues (esp. Protagoras) reworked, reworded -- footnotes added, expanded blah blah blah. Delete all... more

ULTIMI CINQUE VOLUMI PUBBLICATI: VOLUME X (APRILE 2017) 1. MICHELE CURNIS, Filologia platonica del XX secolo. Tradizione indiretta. (85) 2. ALESSIO FAEDDA, Le citazioni omeriche in Platone. Effetti della tradizione orale o... more

ULTIMI CINQUE VOLUMI PUBBLICATI:

VOLUME X (APRILE 2017)
1. MICHELE CURNIS, Filologia platonica del XX secolo. Tradizione indiretta. (85)
2. ALESSIO FAEDDA, Le citazioni omeriche in Platone. Effetti della tradizione orale o intenzionali adattamenti. (86)
3. GABRIELE PAPA, Un exemplum della ricezione della filosofia di Platone nel mondo islamico: il Kitāb al-ğāmiʽ di Abū Nasr al-Fārābī e il primato di Aristotele nella storia. (87)
4. GIAMPIERO CHIVILÒ, Alexandre Kojève interprete di Platone. (88)
5. RODOLFO SIDERI, Filosofia come pathos. Platone negli scritti giovanili di Nietzsche. (89)
6. ALFIO RIZZO NAZARENO, Oltre la filosofia. Platone e Nietzsche nel pensiero di Giorgio Colli. (90)
7. ALESSANDRO RAFFI, Da Aristotele a Platone. L’interpretazione heideggeriana del Sofista. (91)
8. PIETRO CONSOLE, «La più alta personalità filosofica di tutti i tempi». Platone secondo l’esistenzialismo neoilluministico di Nicola Abbagnano. (92)
9. SARA DE LEONARDIS, Il Grillo. Una battaglia per la paideia platonica. (93)
10. ROSSANO DE LAURENTIIS, Platone e la storia della scienza secondo Maria Timpanaro Cardini (per i tipi di Carabba). (94)
11. DARIO ZUCCHELLO, Arendt di fronte a Platone. Politica e filosofia. (95)
12. MARINA PAOLA BANCHETTI-ROBINO, Il neoplatonismo nell’ontologia chimica di Jan Baptista van Helmont. (96)

VOLUME XI (APRILE 2017)
1. ROBERTA GALLUZZO, Il Platonismo nel pensiero mistico di Meister Eckhart. (97)
2. LUCA SOCCI, Sperimentare l’eterno. Dalla metafora all’incarnazione tra Platone e Dante. (98)
3. ALESSANDRO RAFFI, Dante e il Timeo nel canto IV del Paradiso. (99)
4. TOMMASO GHEZZANI, Rassegna di studi sul platonismo di Vico. (100)
5. ALESSIO MARCHETTI, Platone e Marx. (101)
6. MARIO LUPOLI, Platone e il concetto di ragione in Horkheimer e Adorno. (102)
7. ANTONELLA FERRARIS, Padre di tutte le Utopie. La persistenza dell’archetipo platonico in Ernst Bloch. (103)
8. ILARIA NIDASIO, Oralità e scrittura. Gadamer e la reinterpretazione, in chiave ermeneutica, della nota tematica. (104)
9. ROBERTA RIO-FRANCESCO ALESSANDRINI, La Dottrina delle Idee e il processo di formazione del pensiero. (105)
10. AURORA CAPORALI, Corneille. Il teatro francese del Seicento dai frammenti de L’illusion cominque, un testo esemplare di platonizzazione. (106)
11. FEDERICA SCOGNAMIGLIO, Il Platone di Forster. Introduzione alla filologia ed agli studi platonici tra Settecento e Ottocento. (107)
12. FEDERICO ZANCANER, Platone e Nietzsche. Aspetti di etica. (108)
13. OLIMPIA ZINZI-MARGHERITA CAPONE, Platone e Nietzsche tra corpo e anima. (109)
14. MAURO MURZI, Aspetti dell’influenza del Timeo sulla scienza occidentale. (110)
15. MARCO DAMONTE, La presenza di Platone nel nachlass di Wittgenstein. (111)
16. GIUSEPPE IURATO, Un raffronto critico fra la teoria platonica delle idee ed il paradosso di Kripke-Wittgenstein. (112)
17. ELENA RUFFONI, Il Menesseno e la funzione critica della storia di Atene nel logos epitaphios platonico. (113)
18. ANTONELLA SENATORE, Un discorso οὐ παντάπασιν ἀπίθανος. Note sulla retorica di Platone. (114)

VOLUME XII (NOVEMBRE 2017)
1. DAVIDE PENNA, Noticiam dei non ratiocinando sed bene vivendo. Presenze platoniche nella Theologia Summi Boni di Pietro Abelardo. (115)
2. FRANCESCO FIORENTINO, Giovanni Duns Scoto di fronte a Platone sulle idee divine. (116)
3. ALBERTO FRANCESCATO, Antropologia dell’Esaltato. Platone fra Hume e Kant. (117)
4. ERICA GAZZOLDI, Laisse du vieux Platon se froncer l’œil austère… Platonismo e suo rifiuto nell’eros di Baudelaire. (118)
5. MARIO LUPOLI, Dmitry Pisarev lettore di Platone. (119)
6. GABRIELE ORNAGHI, Austin e il completamento del pensiero platonico. (120)
7. ALESSANDRO PRATO, Platone e la condanna della retorica. (121)
8. ALBERTO LABELLARTE, Erotica, giustizia e passioni in Platone. (122)
9. LUCA VALENTINI, Sulla tripartizione statuale in Platone, nel mondo indoeuropeo e nel microcosmo umano. (123)
10. MARCO GRUSOVIN, Socrate ebreo. Sul platonismo ebraico di Moses Mendelsshon. (124)
11. Laura Zavatta, Nietzsche nella caverna di Platone. La missione legislatrice dei filosofi. (125)
12. IVAN POZZONI, Il contratto sociale come fondamento del diritto criminale nel momento socratico di Platone. (126)

VOLUME XIII (DICEMBRE 2017)
1. ROSSELLA ATTOLINI, Ἒρως e χωρισμός. Giorgio Colli interprete di Platone. (127)
2. CLAUDIA MAGGI, Il «qualcosa» in Soph. 237c e in Enn. VI 6. (128)
3. ENRICO FALBO, Il rapporto psyche-organi corporei nel Teeteto. (129)
4. PAOLA SCOLLO, Platone e la poesia. La discussione sugli eroi di Omero nell’Ippia Minore. (130)
5. MARCO POTENZA, Gregor Samsa e K. Percezione della realtà platonica in Kafka. (131)
6. ANNA DI SOMMA, Il ruolo di Platone nell’onto-antropo-logia di Ernesto Grassi. (132)
7. ALBERTO LABELLARTE, L’idea di Giustizia in Platone. (133)
8. LOREDANA FILIPPI, Platone e le nuove frontiere della scienza. Dal superamento del dualismo alla fisica dei quanti: verso una nuova escatologia dell’esistenza. (134)
9. NICOLÒ SAMBO, Platone in The Great Chain of Being di Arthur O. Lovejoy. (135)
10. GIOVANNI COVINO, Platone e Tommaso d’Aquino. L’importanza metafisica della nozione di partecipazione. (136)
11. STEFANO ZEN, Riscoperta di Platone e teologie della Riforma: il caso di Thomas Müntzer tra millenarismo e cristianesimo rivoluzionario. (137)
12. ALESSANDRO BATTISTELLI, La questione della tecnica. Dalla techne platonica al dislivello prometeico di Günther Anders. (138)
13. EMANUELE STRACCHI, La Musica in Platone e Nietzsche. (139)
14. EUGENIO CAPITANI, L’universo non gioca a dadi. Principio antropico e cosmologia nel Timeo di Platone. (140)
15. ALDO MECCARIELLO, Un’idea di catastrofe. Platone negli abissi di Atlantide. (141)

VOLUME XIV (MARZO 2018)
1. MARIAPAOLA BERGOMI, Platone a Bisanzio (142)
2. VINCENZO NUZZO, Un’unitaria metafisica filosofico-religiosa entro la continuità tra neoplatonismo pagano e cristiano. Il caso di Gregorio di Nissa (143)
3. CHIARA GELMETTI, Geometria sacra e movimento corporeo. Ripresa dell’ellenismo nelle coreografie del primo Novecento: riemergere del pensiero platonico e legami con la danza italiana del Quattrocento (144)
4. GABRIELE BURATTI, Aspetti di Filosofia della matematica: platonismo e anti-platonismo in Mark Balaguer (145)
5. YURI CONTI, L’interrogazione socratica nei dialoghi platonici: riprese contemporanee ed origini storiche (146)
6. PAOLO GIOVE, Pedagogia della significazione. Strategie paideutiche del dialogos in Platone (147)
7. ELEONORA SELVATICO, Platone e la nascita della metafisica: l’interpretazione heideggeriana del mito della caverna e del Teeteto (148)
8. LUCA PANTALEONE, Il sentiero della verità. Svelatezza e correttezza nel pensiero di Platone (149)
9. PIERO DE COLOMBANI, Il platonismo bifronte di Carlo Michelstaedter (150)
10. VIŠNJA BANDALO, Concetti platonici nell’espressione letteraria di Cristina Campo (151)
11. CHARLOTTE ERRIGHI, La carne, l’ombra e l’armonia. Echi platonici nella riflessione di Denis de Rougemont (152)
12. FRANCESCO LUIGI GALLO, Il Platonismo e la Massoneria. Analisi introduttiva di alcune essenziali corrispondenze (153)

VOLUME XV
1. MARINA PAOLA BANCHETTI-ROBINO, Il minimo, l’unità, e l’universo infinito nella cosmologia vitalistica di Giordano Bruno (154)
2. MARIANNA CERNO, Frater, socius et amicus: l’amicizia nell’agiografia martiriale italiana dell’alto medioevo (155)
3. SERENA CANÈ, L’anima platonica e il “Messaggio di Laodicea”. “Giudaizzanti” di Novgorod: F. Kuritsyn ed altri (156)
4. PAOLA SCOLLO, I sofismi di Socrate. La poetica dello specchio da Aristofane a Platone (157)
5. LUIGI D’ANTO’, Il pastore ed il sarto: “iconologia” della sovranità in Platone (158)
6. MARCO DAMONTE, La presenza di Platone nella Virtue Ethics (159)
7. PAOLO MENEGHETTI, Il demiurgo di Platone ha l’idea di artisticità sui numeri idealmente contratti (160)
8. IGOR TAVILLA, La ricezione di Platone nell’opera di Julius Evola. Una nota interpretativa (161)
9. GIORGIO PANNUNZIO, Qualche riflessione semasiologica sullo pseudo-Platone epigrammista tradotto da Salvatore Quasimodo (162)
10. ANNALISA CHESSA, Immagini nella caverna: la cornice simbolica del mito in Platone e nei suoi “allievi” (163)
11. PAOLA SCOLLO, Il gioco di natura: nostra morte, sua vita. Platone e la dialettica tra uomo e ambiente nel mondo greco (164)
12. OMAR BRINO, Una “voce profetica” in “un’età altrettanto oscura”. Piero Martinetti lettore di Platone (165)
13. NICOLÒ TARQUINI, Platone, il nichilismo e l’Occidente. L’interpretazione della filosofia platonica nel pensiero di Emanuele Severino (166)
14. PIERO DE COLOMBANI, L’eco dell’agathon platonico nel più recente Cacciari (167)
Capitoli Platone voll. I-XIV (fino a Marzo 2018)

She has always existed and is more than a citizen of multiverses,‭ ‬most likely the ground of all.‭ ‬In the West she was introduced around C.570‭ ‬and since then many individuals have searched for her,‭ ‬tried to become familiar with her... more

She has always existed and is more than a citizen of multiverses,‭ ‬most likely the ground of all.‭ ‬In the West she was introduced around C.570‭ ‬and since then many individuals have searched for her,‭ ‬tried to become familiar with her and created all sorts of,‭ ‬frequently ridiculous,‭ ‬things in her name.
Once someone has a passion for her it cannot be extinguished but increases.‭ ‬Objectively this need for her is referred to as‭ ‘‬love of wisdom‭’‬,‭ ‬the need for wisdom,‭ ‬while personally it is a need of some individuals.

This passion and need has become institutionalized and it has developed a discourse and became a socio-cultural practice of its own.‭ ‬Fairly recently it has even become a discipline at,‭ ‬mostly higher,‭ ‬institutions of learning.‭ ‬Previously those searching for and attempting to interact with her came from many walks of life and all kinds of professions,‭ ‬while in the last century or so many people began to live off her as they are remunerated for talking about,‭ ‬about the history of searching for and investigating her and saying all sorts of things about her.

Many things are done in her name and all sorts of neologisms are fabricated to label them,‭ ‬such as analytic,‭ ‬continental,‭ ‬idealism,‭ ‬rationalism,‭ ‬empiricism,‭ ‬and all these labels are again specified and specified ad infinitum with terms such as materialism,‭ ‬physicalism,‭ ‬weak naturalism,‭ ‬speculative and new realism,‭ ‬etc.

Individuals from many other disciplines and areas of life,‭ ‬such as sociology,‭ ‬the arts,‭ ‬humanities,‭ ‬cognitive sciences,‭ ‬sport,‭ ‬etc got on the bandwagon so that we now have a philosophy or love of wisdom,‭ ‬epistemologies,‭ ‬ontologies etc of everything under the sun.‭ ‬Even if you were to write some theses or do some study you will stipulate your epistemology,‭ ‬ontology,‭ ‬methodology,‭ ‬etc.‭ ‬Just as those who live off philosophy become involved in every area of humanity and all its socio-cultural practices produce so-called peer reviewed publications,‭ ‬articles,‭ ‬essays and books on philosophy of art,‭ ‬sport,‭ ‬humanities,‭ ‬cognitive sciences,‭ ‬religion,‭ ‬gods,‭ ‬sex,‭ ‬rock‭ ‘‬n roll,‭ ‬language,‭ ‬words,‭ ‬ideas,‭ ‬how words and ideas and concepts do their thing,‭ ‬etc,‭ ‬etc.‭

The way these subject-matter are treated will usually consists of some form of reasoning,‭ ‬the use of arguments or argumentation and some kind of logic and a process that resembles the features,‭ ‬steps,‭ ‬stages and processes of theorizing,‭ ‬the construction and development of models,‭ ‬short term,‭ ‬medium or large theories.‭ ‬The latter is often presented in the form of entire‭ ‘‬metaphysical‭’ ‬and speculative systems such as those of Plato,‭ ‬Aristotle,‭ ‬Kant,‭ ‬Hegel,‭ ‬Marx,‭ ‬Husserl,‭ ‬Habermas et al.‭ ‬While Socrates and to some extent the later Wittgenstein attempted to be more authentic to the original principles of trying to follow and developed the ideal of identifying,‭ ‬capturing by verbal interaction‭ (‬be it discourse,‭ ‬or dialogue‭) ‬and becoming one‭ (‬like mystics of all religions who are passionate about‭ ‘‬the one‭’‬,‭ ‬the Beloved,‭ ‬the one Real Self,‭ ‬etc and attempt to become one,‭ ‬united with or‭ ‘‬oned‭’ ‬with their object or subject of desire‭) ‬with Sophos‭ – ‬by exploring and investigating or applying and executing practical use of language,‭ ‬and thereby to uncover and capture her.

The effects of the institutionalization of the discipline are far-reaching and the professionalization of the role of philosopher as a‭ ‘‬profession‭’‬,‭ ‬an employee of an institution and a representative of the status quo are discussed in a number of articles being cited.

The methods of the philosophical discourse vary,‭ ‬first of all between the so-called Continental and Anglophone Analytic philosophies,‭ ‬its movements,‭ ‬schools and institutions,‭ ‬such as research universities,‭ ‬journals,‭ ‬communities and book publishers.‭ ‬It seems as if increasingly philosophizing employs some of the stages and steps of the processes of theorizing.‭ ‬Other aspects of her methods are heuristic devices,‭ ‬the use of metaphors and analogies,‭ ‬philosophical logic,‭ ‬informal and other types of logic,‭ ‬arguments and argumentation.‭ ‬This involves the creation of fallacies in thinking and reasoning and the causing of all sorts of fallacies or crooked thinking.

The nature and changes of philosophical subject-matter are discussed as the socio-cultural practice lost most of its traditional‭ ‘‬objects‭’ ‬with the social and cultural differentiation of other,‭ ‬specialized disciplines.‭ ‬In turn the discourse attempts to fabricate other subject-matter,‭ ‬for example the development of so-called Experimental Philosophy,‭ ‬inter-disciplinary studies such as cognitive sciences and philosophies or meta-level explorations of and speculations about other disciplines,‭ ‬professions and domains‭ (‬for example normative,‭ ‬instrumental and subjective aesthetic‭ – ‬this the terminology and distinctions according to the working class obsessive Critical Theory of the so-called Frankfurt Schule.‭ ‬One always wonders what degree of personal experience their educated,‭ ‬middle class academics have of‭ ‘‬the working class‭’‬,‭ ‬whatever that is meant to be‭?)) ‬of human activity.‭ ‬Such as philosophy of medicine,‭ ‬sport,‭ ‬art,‭ ‬religion,‭ ‬just name it and it is bound to exist.‭

Another‭ ‘‬extension‭’ ‬of or interest in‭ ‘‬philosophy‭’ ‬is that of certain individuals,‭ ‬schools or movements in other disciplines,‭ ‬for example social‭ ‘‬sciences‭’ ‬such as sociology and supporters of the above mentioned‭ ‘‬Schule‭’‬.‭ ‬They frequently use philosophical words such as ontology,‭ ‬epistemology,‭ ‬multi-dimensional,‭ ‬many-levels,‭ ‬contexts assumptions,‭ ‬pre-suppositions,‭ ‬immanent,‭ ‬transcendent,‭ ‬etc.‭ ‬Is this intended to be an extension of philosophy and the doing of philosophizing or merely cognitive bias of the form‭ ‘‬authority bias‭’‬.‭ ‬In this case the authority being‭ ‘‬the discipline of philosophy‭’‬,‭ ‬as well as the‭ ’‬use of the word philosophy‭ ‬and terms from the philosophical discourse‭’‬.‭

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- by Ulrich de Balbian
- •
- 38
  Cognitive Science, Philosophy, Metaphysics, Ontology

En la actualidad al oír el término “pederastia”, nos remonta a imágenes de abuso sexual a menores de edad por un adulto que manifiesta una enfermedad mental. Así mismo es usado como referencia a la homosexualidad. Pero nos hemos puesto a... more

In this chapter, I review the Aristotelian evidence about Socrates. Contrary to recent skeptical responses to the Aristotelian evidence, I argue that the Aristotelian testimony is most reasonably taken to have used sources other than... more

My introduction to *Readings of Plato's Apology of Socrates: Defending the Philosophical Life*, , eds. Vivil Valvik Haraldsen, Olof Pettersson, and Oda E. Wiese Tvedt, published by Lexington Books, 2018.

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- by Vivil Valvik Haraldsen
- •
- 9
  Plato, Socrates, Ancient Philosophy, Philosophical Methodology

**OBSOLETE** Regardless, the author analyzes in detail the two (2) separate settings provided by Platon in his staging of the Symposium (the date of the gathering itself vs. the date of its recollection) and argues that the date of... more

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- by Christopher Planeaux
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- 10
  Plato, Socrates, Ancient Athenian religion, Athenian Law

Este estudio reconstruye el juicio de Sócrates, especialmente, el caso levantado por los acusadores. La primera parte es una discusión sobre las fuentes que tenemos disponibles para reconstruir el juicio, especialmente el análisis de... more

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- by Universitas Philosophica and +1
  Joaquín Garzón
- •
- 18
  Ancient History, Philosophy, Political Philosophy, Athenian Democracy

Socrates’s founding of economic science has been largely unnoted, and the crucial texts (of Xenophon) have not been studied with the needed interpretative care and skill—even though the Socratic conception of what it means to conduct a... more

This paper aims at showing the many ways in which the self-referential dimension is present – by being both dramatically shown and argumentatively thematized – in Plato’s Theaetetus. A general reading of the whole dialogue is provided and... more

Published in "The Independent," Apr. 18, 2018

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- by Kamruzzamann Asif
- •
- 16
  Philosophy, Socrates, Dialectic, Socratic Teaching & Learning

La complexité dans l’œuvre de Platon se présente sous trois aspects principaux. L’énigme du personnage même de Socrate, l’énigme de la composition dramaturgique des Dialogues et la multitude de difficultés ponctuelles, qui sont autant... more

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- by Jean-Luc Périllié
- •
- 9
  Philosophy, Plato, Socrates, Mysteries (Greek Religion)

This paper provides an overview of the literature on Socrates and the first-generation Socratics that appeared from 2010 up to the Socratica III conference (in 2012). In these years, scholarly activities on Socrates have constantly... more

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- by Alessandro Stavru
- •
- 10
  Aristophanes, Plato, Socrates, Ancient Philosophy

The aim of the book is to reconstruct Plato’s self-portrait as an author through a fresh reading of the Phaedrus, with an Introduction and Conclusion that contextualize the construction more broadly. The Phaedrus is Plato’s most... more

The aim of the book is to reconstruct Plato’s self-portrait as an author through a fresh reading of the Phaedrus, with an Introduction and Conclusion that contextualize the construction more broadly. The Phaedrus is Plato’s most self-referential dialogue, as I argue on the basis of largely neglected data, both internal and external. I take my cue from Plato’s reference to four Muses in Phaedrus 259c-d (Terpsichore, Erato, and the couple Ourania and Calliope), which I read as a hint at the “ingredients” of philosophical discourse. Plato’s dialogues—and this is the book’s main contribution to the field of Hellenic Studies—turn out to be, among other things, a form of provocatively old-fashioned mousikê.

My Introduction steers clear of the usual question “why did Plato write (dialogues).” More radically, I ask what is a Platonic dialogue. My starting point is Plato’s “self-disclosures,” that is those passages where he implicitly refers to his dialogues as poetry and music. Such “self-disclosures” have been partially studied by Konrad Gaiser, Stephen Halliwell, and others. The Introduction, together with the Appendix, aims to provide the most complete discussion of this aspect so far and to pave the way for my reading of the Phaedrus, where I detect a new set of powerful “self-disclosures.” In order to introduce the reader to the Phaedrus, I also provide some general background for its interpretation and new evidence on its self-referential character.

Chapter 1, “Terpsichore,” argues that the first half of the Phaedrus is also a consistent re-enacting of Stesichorus’ Helen poem and, more specifically, of its performance, as I demonstrate by discussing unexplored linguistic, philological, and metrical data. By appropriating Stesichorus, who was highly valued by Plato’s Pythagorean friends, Plato builds on the opposition between Stesichorus and Homer, and thus conceptualizes philosophy as a topical or flexible discourse as opposed to “rhapsodic,” or crystallized, rhetoric. In this formulation, philosophical discourse is unique in its capacity to adjust itself “musically” to the needs of different listeners.

Chapter 2, “Erato,” focuses on Helen. I argue that, in his great speech, Socrates reproduces the quadripartite structure of Gorgias’ Encomium and also toys with Isocrates’ Helen. Both works allude to Sappho 16 Voigt, and so does Plato, who makes Helen’s presence felt through the Phaedrus’ plane-tree, which refers to the arboreal cult of Helen. The as yet unnoticed reworking of 16 Voigt is integral to Plato’s definition of philosophy as eroticized rhetoric. Plato inherits from Sappho a notion of erotic oblivion: lyric eros proves crucial for severing the ties that bind us to the sensible world, and for sparking the process of recollection. Plato’s recollection, however, differs markedly from Sappho’s in that it uncovers the general as opposed to the particular.

Chapter 3, “Ourania and Calliope,” takes its cue from Ion’s magnet simile. My argument in this case is that the image applies equally well to philosophy, which the Phaedrus specifically assigns to the two Muses. Sokratikoi logoi take the form of an oral chain of accounts, whereby the human “rings” experience precisely the same symptoms as Ion and his audience. This, once again, points to philosophy as inspired mousikê as against uninspired rhetoric. Philosophy, however, distances itself from epic rhapsodies in that the rings are vigilant and active. Similarly, the story of the cicadas is Plato’s re-enacting of a common myth, i.e. the poet’s initiation as a result of the Muses’ epiphany in the country (cf. Hesiod, Archilochus, Epimenides). Again, deviations from the pattern are the code Plato uses to highlight the special status of his own production, which is, among other things, rationally vigilant and intrinsically dialogic (hence two Muses).

Chapter 4, “The Muses and the tree,” begins with a new interpretation of Socrates’ prayer to Pan in the light of poetic initiation: in fact, Socrates invokes a poetic license and hints at the possibility of heroization. Comparison with similar stories of heroism in fieri (especially Posidippus) and with the relevant honors (I compare Socrates’ statue in the Academy’s mouseion with that of other poet-heroes) allows one to interpret the passage in the light of the cult of Socrates, as developed in the Academy from the fourth century onwards. The setting of the Phaedrus, I argue, prefigures both the cult of Socrates in the Academy, where he was worshipped as a logos-inspirer (i.e. a quasi-poet) and that of Plato, the writer (and quasi-poet too) who constantly disavowed authorship. In other words, the Phaedrus provides an aition for the foundation of Plato’s Academy.

In my Conclusion I argue that Plato’s return to mousikê, a recurring theme in a number of dialogues, amounts to a self-conscious paradox, which I construe to be the hallmark of Plato as author. I conclude with Socrates’ conversion to “demotic” as opposed to metaphorical music in the Phaedo, which, I maintain, closely parallels the Phaedrus and is apologetic in character, since Socrates was held responsible for dismissing traditional mousikê. This parallelism reveals three surprising features that define Plato’s works: firstly, a measure of anti-intellectualism (Plato “musicalizes” philosophy so as to counter the rationalistic excesses of other forms of discourse, thus distinguishing it from prose as well as from poetry); secondly, a new beginning for philosophy (Plato conceptualizes the birth of Socratic dialogue in, and against, the Pythagorean tradition of the birth of philosophy, with an emphasis on the new role of writing); thirdly, a self-consciously ambivalent attitude with respect to the social function of the dialogues, which are conceived both as a kind of “resistance literature” and as a preliminary move towards the new poetry to be performed in the Kallipolis.

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- by Andrea Capra
- •
- 16
  Plato, Poetics, Socrates, Isocrates

Review of Armand D'Angour's book, Socrates in Love. The Making of a Philosopher, Bloomsbury Publishing, 2019.

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- by Anna Tatsi
- •
- 2
  Socrates, Representations of Socrates

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- by Marwan Rashed
- •
- 7
  Greek Comedy, Aristophanes, Socrates, Aristophanes Frogs

The essay investigates two personae: Socrates as depicted by Plato and Descartes as narrator of the Discourse on Method and Meditations. Socrates is aware of his ignorance and insists on remembering to care for the self; Descartes claims... more

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- by Richard Polt
- •
- 12
  Ontology, Human Memory, Socrates, René Descartes

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- by Paul A. Vander Waerdt
- •
- 10
  Aristophanes, Socrates, Xenophon, Aeschines

This interpretative commentary recovers the largely overlooked significance of a work that illuminates, by portraying in a subtle comic drama, the new perspective on existence, the new way of life, that Socrates introduced in and through... more

23 May 2022, Conference “Irony and Democracy. In Classical Antiquity and Modernity”, Ruhr Universität Bochum. Organised by Carlotta Voß and Christian Wendt, 23–24/05/2022. –– In Plato’s work, Socrates often addresses other people with... more

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- by Francesco Mari
- •
- 11
  Plato, Linguistic Politeness, Socrates, Politeness theory

Even among sympathetic readers, there abides a sense that Proclus' attachment to his authorities at least partially blinds him to Socratic irony. This has serious implications for his conciliation of Homer and Plato in the Sixth Essay of... more

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- by Daniel J Watson
- •
- 20
  Mythology, Homer, Theology, Mimesis

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- by Aldo Brancacci
- •
- 5
  Plato, Socrates, Minor Socratics, Plato's Apology of Socrates

Thesen der Dissertation 2015

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- by Katalin Pál
- •
- 10
  Aristophanes, Plato, Physiognomy, Ancient Aesthetics

Plato’s Hippias Major employs comedy so robustly that its authenticity has been called into question, and it indeed exemplifies a strange sort of comedy. Using comedy to expose and explode pretensions as he does elsewhere, Socrates, in... more

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- by Sonja Tanner
- •
- 7
  Greek Comedy, Self-Knowledge, Ancient Greek Comedy, Metatheatricality

This is a slightly-modified version of a paper I presented at the 2019 conference/workshop series 'Plato on Comedy' at Durham University. It serves as the basis for a (significantly altered) chapter in a volume of the proceedings for CUP.... more

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- by William Strigel
- •
- 14
  Greek Comedy, Aristophanes, Plato, Asceticism

il platonismo di ermia di alessandria uno studio sugli in platonis phaedrum scholia prefazione di claudio moreschini il platonismo di ermia di alessandria

Maximus of Tyre’s Dialexeis present us with a vast array of philosophers, but Socrates’ appearences in them are unrivalled, not only for their sheer quantity (as well as Socrates’ protagonism in some of them), but first and foremost,... more

Conferencia del ciclo “Cara a cara: el rostro en la Antigüedad”, XVIII Jornadas sobre la Antigüedad, Centro Cultural Koldo Mitxelena, Donostia-San Sebastián, noviembre 2011.

Representations of Socrates

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