"Sabiduría" y "enseñanza" en la ciudad en crisis (Platón, Apología 18a7-20c3)
ABSTRACT: Con Platón se produce el reconocimiento de la educación como el lugar en que una comunidad mantiene su peculiar instalación en la realidad y por ello como el terreno de la acción politica eficaz. La problemática, presente ya desde los textos socráticos, es ubicada en el pasaje de la Apologia de Sócrates en que la mención de las ‘acusaciones antiguas’ permite ver el juego de distintos elementos-la paideía, la opinión pública, el saber-en un momento de crisis. Esta crisis, tanto de la base política tradicional como de la política pragmática, se traduce en un oscurecimiento de que lo que son el hombre y la pólis que da lugar a Sócrates y a su tarea como consciencia de la quiebra del mundo polítoco. Se desarrolla el alcance ontológico de ella y sus-paradójicos-consecuencias políticas y educativas.
Una usual caracterización sociológica de la educación la define como los modos de reproducción de una sociedad. En el fondo, la educación está exigida por el hecho de que una comunidad determinada (así sean las grandes sociedades contemporáneas) resulta el lugar primario del encuentro del hombre con la realidad, y esta apertura del mundo, por ser siempre concreta, es histórica y finita, y por ello tiene que esforzarse permanentemente para mantenerse abierta, ya que en cualquier momento puede oscurecerse y quebrarse. La educación es parte decisiva de este esfuerzo.
El nombre de Platón parece ligado a una concepción que, lejos de encontrar un fundamento en la finitud, lo encuentra—si vale la palabra—en lo 'absoluto', dejando a lo finito en una región ontológicamente límite. Y sin embargo esta comprensión de la realidad—que el Platón maduro traducirá en la doctrina de las Ideas—está ligada al intento de rescatar a su particular comunidad de un naufragio (rescate que Platón cree todavía desesperadamente posible, aunque en realidad ya era tarde). Ya los textos "socráticos" (la Apología de Sócrates y el Critón) marcan, en la compleja relación de Sócrates con su ciudad, el reconocimiento, a la vez, del carácter fundante de lo comunitario-político y de la quiebra interna de ese fundamento; y es justamente esta quiebra la que permite reconocerlo como tal.
Estos textos también marcan el comienzo de la reflexión platónica sobre la educación, que el drama socrático signa inicialmente de violencia. Sócrates es la víctima ilustre de una realidad social fallida que se opone con toda su fuerza a quien señala esa quiebra de sus fundamentos y que aparece así como 'subversivo' mucho antes de cualquier propuesta de replantearlos o cambiarlos.
Alain de Botton commences the section by delineating the story of how Socrates became the figure he became. Socrates lived a lifestyle in which he did things that he thought were correct and did not worry much about approval from society. de Botton states, “every society has notions of what one should believe and how one should behave in order to avoid suspicion and unpopularity” (9). In other words, de Botton believes that society has placed views for people to know what is right and what is wrong. People will submit to conformity by behaving in ways that people will view as “acceptable”.
For these two articles that we read in Crito and Apology by Plato, we could know Socrates is an enduring person with imagination, because he presents us with a mass of contradictions: Most eloquent men, yet he never wrote a word; ugliest yet most profoundly attractive; ignorant yet wise; wrongfully convicted, yet unwilling to avoid his unjust execution. Behind these conundrums is a contradiction less often explored: Socrates is at once the most Athenian, most local, citizenly, and patriotic of philosophers; and yet the most self-regarding of Athenians. Exploring that contradiction, between Socrates the loyal Athenian citizen and Socrates the philosophical critic of Athenian society, will help to position Plato's Socrates in an Athenian legal and historical context; it allows us to reunite Socrates the literary character and Athens the democratic city that tried and executed him. Moreover, those help us to understand Plato¡¦s presentation of the strange legal and ethical drama.
In what is noted as one of Plato first accounts, we become acquainted with a very intriguing man known as Socrates; a man, whose ambition to seek knowledge, inevitably leaves a significant impact on humanity. Most of all, it is methodologies of attaining this knowledge that makes him so mesmerizing. This methodology is referred to as Socratic irony, in literature. In any case, I will introduce the argument that Plato's Euthyphro is extremely indicative of this type of methodology, for the reason being that: Socrates's portrays a sense of intellectual humility.
However, Plato now describes the Democracy that has been implemented by the lower classes with the aim of leading onto the democratic character. With new freedom and liberty, the average individual will arran...
Education is a topic that can be explored in many ways. Education is looked at in depth by both Richard Rodriguez in his essay, “The Achievement of Desire”, and by Paulo Freire in his essay, “The ‘Banking’ Concept of Education.” After reading both essays, one can make some assumptions about different methods of education and exactly by which method Rodriguez was taught. The types of relationships Rodriguez had with his teachers, family and in life were affected by specific styles of education.
During this essay, the trail of Socrates found in the Apology of Plato will be reviewed. What will be looked at during this review is how well Socrates rebuts the charges made against him. We will also talk about if Socrates made the right decision to not escape prison with Crito. Socrates was a very intelligent man; this is why this review is so critical. In Plato’s Apology, it seems that overall Socrates did an effective job using the 3 acts of the mind.
I am here to address how and why sophists are more influential than philosophers, collectively, from my account. Today I am speaking because no one has made an attempt to contest Platonic beliefs and disprove the Socratic Method. Today in my topoi I will be addressing three main areas, arite, public opinion, and Platonic beliefs. Through Plato’s dialectic perspective Socrates
The Republic is considered to be one of Plato’s most storied legacies. Plato recorded many different philosophical ideals in his writings. Addressing a wide variety of topics from justice in book one, to knowledge, enlightenment, and the senses as he does in book seven. In his seventh book, when discussing the concept of knowledge, he virtually addresses the cliché “seeing is believing”, while attempting to validate the roots of our knowledge. By his use of philosophical themes, Plato is able to further his points on enlightenment, knowledge, and education.
“Terrorism involves the use of violence by an organization other than a national government to cause intimidation or fear among a target audience;” at least, this is how Pape (2003) defines terrorism in his article “The Strategic Logic of Suicide Terrorism” (343). The goal of this article by Pape is to discuss suicide terrorism and how it “follows a strategic logic, one specifically designed to coerce modern liberal democracies to make significant territorial concessions” (343). Similar to Pape, Bloom (2004) and Horowitz (2010) also delve into the exponential increase of suicide terrorism and why it occurs. Although Pape, Bloom, and Horowitz concur that suicide terrorism is increasing, they disagree why it is so prominent. While the arguments presented from each of these researchers is powerful and certainly plausible, suicide terrorism is in fact not irrational, but strategic and is most often caused by state occupation and, when organized, aimed specifically at democracies.
Traditionally justice was regarded as one of the cardinal virtues; to avoid injustices and to deal equitable with both equals and inferiors was seen as what was expected of the good man, but it was not clear how the benefits of justice were to be reaped. Socrates wants to persuade from his audience to adopt a way of estimating the benefits of this virtue. From his perspective, it is the quality of the mind, the psyche organization which enables a person to act virtuously. It is this opposition between the two types of assessment of virtue that is the major theme explored in Socrates’ examination of the various positions towards justice. Thus the role of Book I is to turn the minds from the customary evaluation of justice towards this new vision. Through the discourse between Cephalus, Polemarchus and Thrasymachus, Socaretes’ thoughts and actions towards justice are exemplified. Though their views are different and even opposed, the way all three discourse about justice and power reveal that they assume the relation between the two to be separate. They find it impossible to understand the idea that being just is an exercise of power and that true human power must include the ability to act justly. And that is exactly what Socrates seeks to refute.
Imagine the time just after the death of Socrates. The people of Athens were filled with questions about the final judgment of this well-known, long-time citizen of Athens. Socrates was accused at the end of his life of impiety and corruption of youth. Rumors, prejudices, and questions flew about the town. Plato experienced this situation when Socrates, his teacher and friend, accepted the ruling of death from an Athenian court. In The Last Days of Socrates, Plato uses Socrates’ own voice to explain the reasons that Socrates, though innocent in Plato’s view, was convicted and why Socrates did not escape his punishment as offered by the court. The writings, “Euthyphro,” “The Apology,” “Crito,” and “Pheado” not only helped the general population of Athens and the friends and followers of Socrates understand his death, but also showed Socrates in the best possible light. They are connected by their common theme of a memoriam to Socrates and the discussion of virtues. By studying these texts, researchers can see into the culture of Athens, but most important are the discussions about relationships in the book. The relationships between the religion and state and individual and society have impacted the past and are still concerns that are with us today.
"Plato." Literature of the Western World, Volume 1. 5th edition by Brian Wilkie and James Hurt. Upper Saddle River, NJ: Prentice-Hall, Inc., 2001. 1197-1219.
In the Crito, Socrates debates with his friend and follower Crito on escaping from prison where Socrates awaits execution. Crito unsuccessfully attempts to persuade Socrates to escape from prison but the latter is adamant and opts to remain in prison and meet his fate. This paper argues that Socrates had strong convictions in his arguments. Therefore, the paper defends Socrates decision citing it as accurate and commendable even though it marked the end of his life. Firstly, the paper examines Crito’s propositions exhibiting the eminent strong points as well as the destabilizing shortcomings. The second part examines Socrates defense outlining why it was the rightful choice. The main attention will be on Socrates core argument founded on justice and doing injustice maligns one’s soul. Therefore, the paper concludes by phrasing that it is not worth to live with a tainted, distraught and ruined soul.
The concept of written laws and their place in government is one of the key points of discussion in the Platonic dialog the Statesman. In this philosophical work, a dialog on the nature of the statesmanship is discussed in order to determine what it is that defines the true statesman from all of those who may lay claim to this title. This dialog employs different methods of dialectic as Plato begins to depart from the Socratic method of argumentation. In this dialog Socrates is replaced as the leader of the discussion by the stranger who engages the young Socrates in a discussion about the statesman. Among the different argumentative methods that are used by Plato in this dialog division and myth play a central role in the development of the arguments put forth by the stranger as he leads the young Socrates along the dialectic path toward the nature of the statesman. The statesman is compared to a shepherd or caretaker of the human “flock.” The conclusion that comes from division says that the statesman is one who: Issues commands (with a science) of his own intellect over the human race. This is the first conclusion that the dialog arrives at via the method of division. The dialog, however, does not end here as the stranger suggests that their definition is still wanting of clarity because there are still some (physicians, farmers, merchants, etc…) who would lay claim to the title of shepherds of humanity. For this reason a new approach to the argument must be undertaken: “then we must begin by a new starting-point and travel by a different road” (Statesman 268 D.)
When Socrates was brought to trial for the corruption of the city’s youth he knew he had done nothing wrong. He had lived his life as it should be lead, and did what he ne...