Socratic Piety: The Role of Reason in Athenian Practices

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This brings forward another treatment of Socratic pious praxis that is unique to the Memorabilia; the role reason plays in the schematics of this praxis, and the implications of this role on conventional Athenian piety. Consider, for example, how Xenophon claims that Socrates describes as “crazy” both those who think there is nothing divine about the outcome of a given choice, and those who consult divination in aspects of life in which the use of human reason/education is possible (1.1.7-1.1.9). Xenophon then disassociates Socrates from the sophists. He points to proof of this Socrates’ criticism of the sophists firstly on account of their inability to master the realm of human virtue/arts before studying the divine realm, secondly on account …show more content…

Piety comes to be understood as a kind of continuum, and Socrates uniquely represents the “sober mean” on this pious continuum (Strauss 52). In other words, Xenophon’s treatment of Socratic piety in the Memorabilia depends specifically upon highlighting the distinctiveness of Socratic pious praxis from extreme positions. Thus, although Xenophon exonerates Socrates he does so only to an extent that brings into focus the uniqueness of Socratic pious praxis. Moreover, Socrates’ sober view –as outlined by the Memorabilia - limits the power of the divine in two main ways. Firstly, it governs resort to piety through resort to reason; one who is truly pious limits his resort to the divine only to asking questions about unknown outcomes. Accordingly, one who is truly pious, will more readily rely on reason to resolve issues that deviate from this former qualification. This claim is in itself problematic because its implementation depends upon the belief in a formulation of the divine that is uniquely rational; it requires the worship of a divine that in itself acknowledges the full potential of human reason, and thereby understands the limited resort to divinity that would inevitably emerge as an outcome of this rationalistic pious praxis. Furthermore, it requires a very fragile distinction; one can ask

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