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Wu, Yidi, and Yidi Wu. "Socrates' Daimonion." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/625687.
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Socrates' daimonion [δαιμόνιον] is a very complicated issue. What the daimonion is and what roles it played in Socratic way of life are the two central and probably most difficult questions about this issue, since Plato and Xenophon provided different images of Socrates' daimonion. Still, this paper tries to list and analyze all Plato's and Xenophon's accounts concerning the daimonion in order to examine both similarities and differences between them and offer a comprehensive image of Socrates' daimonion that can answer the two central questions. In fact, these two questions are so important for Socrates' daimonion, because intrinsically they are in relation to the two charges Socrates faced: his impiety to the city-gods and his corruption of Athenian youths. No matter how distinct Plato’s description of daimonion is from Xenophon, they both attempted to defend their common teacher against the two charges. It is said that Socrates' daimonion caused the charge of his impiety, as Socrates only acknowledged his daimonion but not the city-gods that his contemporary Athenians believed in. Therefore, both Plato and Xenophon put much effort in arguing Socrates' daimonion proves his piety. Plato endeavored to demonstrate Socrates' daimonion belongs to the divine system of city-gods, while Xenophon in order to undermine the particularity of the daimonion, claimed it, other than name, has no difference from the divination that Athenians resort to. Furthermore, the accounts of Socrates' daimonion in the widely-accepted pseudo-Platonic dialogues Theages and Alcibiades I may offer a new reading of Socrates' daimonion. The daimonion seems to select those who have potential to philosophize as Socrates' interlocutors, but it cannot predict whether who will obtain benefit and when they will leave Socrates. Therefore, from a close reading of Theages and Alcibiades I, it can be shown that Alcibiades, the most notorious one of the youth whom Socrates was alleged to "corrupt", went on to his own destructive path rather than under the guidance of Socrates.
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Hatzistarrou, A. "Socrates and political authoritariansim." Thesis, University of Edinburgh, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.652231.
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In the recent literature Socrates is identified as a main advocate of political authoritarianism. Political authoritarianism as a theory of the legitimacy of political authority comprises the following basic tenets: 1. There are normative political truths. 2. Only some (and relatively few) know the normative political truths. 3. Only those who know normative political truths have a moral right (claim, entitlement) to rule and the rest have a moral reason to obey them. The ascription of political authoritarianism to Socrates runs contrary to the current orthodoxy which views Socrates as the champion of individual autonomy and freedom. In the first part of my dissertation I defend the ascription of political authoritarianism to Socrates against the orthodox interpretation. But my argument differs from the recent attempts to credit Socrates with political authoritarianism in two important respects: a) I argue for an intrinsic connection between Socrates' political authoritarianism and his theory of knowledge; and b) I credit Socrates with a modified version of 3 according to which Socrates does not recognise a moral right to rule correlated with a duty to obey but merely holds the thesis that the political knowledge is the sole requirement one should satisfy to be appropriate for the task of ruling. In the second part of my dissertation I examine what is wrong with the third tenet of political authoritarianism as traditionally formulated and argue for the superiority of Socrates' modified version. The fault with tenet 3 is that it is based on the assumption that there is a substantive right to rule correlated with a duty to obey. I argue that the right to rule is not an operative reason for action (or else it is not the grounds of a duty to obey), but it is merely a 'task-justification right': by claiming that A has a right to rule we state that he has the appropriate qualifications for the task of ruling. In this way the legitimacy of political authority is dissociated from the duty to obey. Finally, I examine Socrates' modified version of 3 and argue that possession of knowledge is not the sole requirement a particular person should satisfy to be appropriate for the task of ruling.
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DiCola, Paul S. "Socrates, Irwin, and Instrumentalism." Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1212521001.
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Hatzistavrou, Antony. "Socrates and political authoritarianism." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/22298.
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Firey, Thomas Anthony. "Socrates' Conception of Knowledge and the Priority of Definition." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/35294.
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Throughout the early Platonic dialogues, Socrates repeatedly tells his interlocutors that if, as they claim, they truly have knowledge concerning some morally significant property, then they should be able to define the nature of that property. Invariably, the interlocutors fail to furnish him with such definitions, leading him to conclude that they, and all humankind, are ignorant of any knowledge about such property. This leads him to encourage his interlocutors, and us, to adopt a sense of intellectual humility and to dedicate their lives to studying these properties in an effort to gain moral insight.
Many scholars have cited Socrates' demand for definition as evidence that he accepts a Priority of Definition principle - an epistemological principle asserting that a person must first know the definition of a property before she can know anything else about the property. Many of the scholars who make this ascription also argue, for various reasons, that such a principle is erroneous. If these scholars are correct and Socrates does accept a flawed Priority of Definition principle, then his epistemology, along with his whole philosophy, suffers devastating harm. Students of the early dialogues must consider whether Socrates does, in fact, accept the principle and, if so, whether the principle is incorrect.
The thesis will examine the issues that arise from the ascription of a Priority of Definition principle to Socrates. The study will first examine textual evidence supporting the ascription along with texts that bring the ascription into question. It will then outline three general philosophical criticisms of the principle. Finally, this study will examine a number of different understandings of Socrates' conception of knowledge. Hopefully, an understanding can be discovered that preserves his philosophy by effectively showing that either (1) Socrates does not accept the principle, or (2) he does accept the principle but the principle is not philosophically problematic. If such an understanding can be discovered, then Socrates' conception of knowledge is saved from the criticisms raised by scholars. Otherwise, his whole philosophy will be placed in a very troubling light.Master of Arts
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Poston, Ted L. "Sellars and Socrates an investigation of the Sellars problem for a Socratic epistemology /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2006. http://hdl.handle.net/10355/4494.
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Thesis (Ph.D.)--University of Missouri-Columbia, 2006.The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (February 28, 2007) Vita. Includes bibliographical references.
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Crema, Michael Nicholas. "A study of Plato's protagoras : the role of Socratic method of Socrates' moral intellectualism." Thesis, King's College London (University of London), 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497549.
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Pierlot, John F. J. "The problem of Socrates' goodness: An application of Gregory Vlastos' account of Socratic irony." Thesis, University of Ottawa (Canada), 1998. http://hdl.handle.net/10393/4509.
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Socrates is supposed to be a good man, but he consistently disclaims the very knowledge of goodness which he thinks one has to have in order to be good. This is the problem of Socrates' goodness. But Socrates' ignorance is ironic, not in the sense that when he says he lacks moral knowledge he means he really has it, but rather in the sense that he holds a set of moral intuitions that he considers true because they have survived the test of the elenchus. Thus his ignorance is characteristic of what Gregory Vlastos has called "complex irony," an irony consisting of the articulation of two senses of knowing. Socrates disclaims godly wisdom but at the same time he reclaims wisdom in another, more contingent sense, consistent with his conviction that what he does know has withstood the rigours of his unique method of critical discussion. Vlastos' notion of complex irony is a valuable clue for understanding how Socrates might be good. Socrates is good to the extent that he lives in a manner that is consistent with some reasonable intuitions about how a good person lives his/her life. At the same time, however, Socrates' moral knowledge is self-admittedly deficient. This means that not only is his ignorance characteristic of complex irony, so too, by the same token, is his goodness. Socrates is justified in believing that he is good in the sense that he conforms to as much as he does know about the human good, but he is also not-good in that he knows he still cannot fully satisfy the requirements of the doctrine that knowledge is necessary and sufficient for goodness.
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Pierlot, John. "The problem of Socrates' goodness, an application of Gregory Vlastos' account of socratic irony." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0012/NQ28367.pdf.
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Elmore, Benjamin Allan. "What Socrates Should Have Said." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1524687031178966.
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Moi, Shawn Osmund. "Nietzsche as the Student of Socrates." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/23336.
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This thesis examines Nietzsche’s relationship to Socrates through his positive philosophy of education, arguing that the latter is crucial to resolving the apparent contradictions of the former. While there is a good deal of literature dealing with Nietzsche’s criticisms of the educational system of his day, there is relatively little on his own account of what education should be. I point out that the Greek conception of agon (roughly “contest” in English), is central to Nietzsche’s understanding of education, and informs his ideal of the student-mentor relationship. This is the model on which, I contend, Nietzsche’s relation to Socrates needs to be interpreted. Such an interpretation helps to make sense of, and reconcile, the divergent pictures of Socrates Nietzsche presents in his texts, which are sometimes admiring and imitative, sometimes hostile and contemptuous, and have led to conflicting interpretations within the scholarship on this subject. My analysis aims to shed new light on both the figure of Nietzsche’s Socrates, and Nietzsche’s philosophy of education, by relating these to one another.
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Levy, David Foster. "Socrates' Praise and Blame of Eros." Thesis, Boston College, 2010. http://hdl.handle.net/2345/2219.
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Thesis advisor: Christopher BruellIt is only in "erotic matters" that Plato's Socrates is wise, or so he claims at least on several occasions, and since his Socrates makes this claim, it is necessary for Plato's readers to investigate the content of Socrates' wisdom about eros. This dissertation undertakes such an investigation. Plato does not, however, make Socrates' view of eros easy to grasp. So diverse are Socrates' treatments of eros in different dialogues and even within the same dialogue that doubt may arise as to whether he has a consistent view of eros; Socrates subjects eros to relentless criticism throughout the Republic and his first speech in the Phaedrus, and then offers eros his highest praise in his second speech in the Phaedrus and a somewhat lesser praise in the Symposium. This dissertation takes the question of why Socrates treats eros in such divergent ways as its guiding thread and offers an account of the ambiguity in eros' character that renders it both blameworthy and praiseworthy in Socrates' estimation. The investigation is primarily of eros in its ordinary sense of romantic love for another human being, for Socrates' most extensive discussions of eros, those of the Phaedrus and Symposium, are primarily about romantic love. Furthermore, as this investigation makes clear, despite his references to other kinds of eros, Socrates distinguishes a precise meaning of eros, according to which eros is always love of another human being. Socrates' view of romantic love is then assessed through studies of the Republic, Phaedrus, and Symposium. These studies present a unified Socratic understanding of eros; despite their apparent differences, Socrates' treatment of eros in each dialogue confirms and supplements that of the others, each providing further insight into Socrates' complete view. In the Republic, Socrates' opposition to eros, as displayed in both his discussion of the communism of the family in book five and his account of the tyrannic soul in book nine, is traced to irrational religious beliefs to which he suggests eros is connected. Socrates then explains this connection by presenting romantic love as a source of such beliefs in the Phaedrus and Symposium. Because eros is such a source, this dissertation argues that philosophy is incompatible with eros in its precise sense, as Socrates subtly indicates even within his laudatory treatments of eros in the Phaedrus and Symposium. Thus, as a source of irrational beliefs, eros is blameworthy. Yet eros is also praiseworthy. Despite his indication that the philosopher would be free of eros in the precise sense, Socrates also argues that the experience of eros can be of great benefit in the education of a potential philosopher. Precisely as a source of irrational religious belief, the erotic experience includes a greater awareness of the longing for immortality and hence the concern with mortality that Socrates believes is characteristic of human beings, and by bringing lovers to a greater awareness of this concern, eros provides a first step towards the self-knowledge characteristic of the philosophic life
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Evans, Daw-Nay N. R. Jr. "A Solution to "The Problem of Socrates" in Nietzsche's Thought: An Explanation of Nietzsche's Ambivalence Toward Socrates." Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/42516.
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Nietzscheâ s view of Socrates has been studied at length by a number of scholars, and yet the accounts resulting from these studies, even when descriptively correct, have not given a full explanation of the relationship between the two philosophers. More specifically, they fail to clarify the proper connection between Nietzsche and Socrates in terms of fundamental aspects of Nietzscheâ s thought, especially in terms of his view of reason. The most influential interpretation of Nietzscheâ s relationship to Socrates comes from Kaufmann, who claims that Nietzscheâ s view of Socrates is one of pure admiration. More recently, scholars such as Nehamas have corrected Kaufmannâ s flawed interpretation. Although Nehamas has properly understood Nietzscheâ s view of Socrates to be one of ambivalence, his interpretation is wanting in that it provides only a partial explanation of this ambivalence.
My argument will take the following form. I will first establish in Chapters 2-5 (A) Nietzscheâ s ambivalence toward Socrates. Then, independently of that discussion, I will reveal in Chapter 6 (B) his ambivalence toward reason. The strict parallelism between these two manifestations of ambivalence in Nietzsche will permit me to make the claim that (B) explains (A). By this analysis I will demonstrate that Nietzsche is not only positive and negative in his assessments of both Socrates and reason, but that he is ambivalent to both for the same reasons. More specifically, for Nietzsche, Socratesâ emphasis upon dialectical reason as the one and only medium for attaining eudaimonia is ultimately nihilistic. It stands as a singular example of the variety of nihilistic practices that emphasize one perspective over all others; and to deny perspective, is, for Nietzsche, to deny life itself. Thus Nietzsche understands such practices, among which he includes Christianity, ethical objectivism, and Platoâ s metaphysics, as a misuse of reason. However, the appropriate use of reason involves experimenting with other modes of expression such as aphorisms, the performing arts, and poetry, which grant the individual as much moral and intellectual freedom as necessary so that they may affirm life in the manner they find most satisfying and rewarding. Hence, it is only through a thorough investigation of Nietzscheâ s view of reason that his ambivalence toward Socrates can be fully understood, namely, as a manifestation of his ambivalence to reason.
Master of Arts
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Degnan, Michael. "The complexities of Nietzsche's fight with Socrates." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/717.
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Korkut, Hacer. "Irony As A Philosophical Attitude In Socrates." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609135/index.pdf.
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This thesis analyzes the reasons for Socrates'being presented as a paradoxical figure in the early dialogues of Plato. Irony as a fundamental philosophical attitude in Socratic philosophy is discussed with reference to some of the major philosophers of the history of philosophy. The thesis also suggests the possibility of seeing philosophy as an ironic activity and it traces the etymology of the concept of irony in terms of its philosophical importance.
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Cunha, Alexandre Sanches. "Socrates entre a justiça e a retorica." [s.n.], 2004. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281606.
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Orientador: Alcides Hector Rodriguez BenoitDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-03T20:08:11Z (GMT). No. of bitstreams: 1 Cunha_AlexandreSanches_M.pdf: 8200165 bytes, checksum: acc2bf03f00a100351977fed4ae05c38 (MD5) Previous issue date: 2004
Resumo: Não informado
Abstract: Not informed.
Mestrado
Mestre em Filosofia
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Steven, Karl Sölve. "Constructing Socrates : the creation of a philosophical icon." Thesis, University of Cambridge, 2007. https://www.repository.cam.ac.uk/handle/1810/252065.
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Vander, Valk Francis. "Death by dialectic, Hegel and Nietzsche on Socrates." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0017/MQ47972.pdf.
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FERNANDES, EMERSON. "PRELIMINARY CONSIDERATIONS ABOUT SOCRATES DRAMATIC CONSTRUCTION OF PLATO." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=23899@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O presente estudo tem como objetivo apresentar alguns pontos que foram importantes para o processo de construção dramática da personagem de Sócrates nos diálogos de Platão. Sabemos, por intermédio de sua vasta obra, que o filósofo expressou o seu pensamento através de diálogos. Esse gênero literário foi influenciado por diversas expressões da cultura helênica, e pela poesia épica que em geral narra a trajetória de algum grande herói. No drama filosófico construído por Platão, a personagem de Sócrates desempenha esse papel dentro de uma boa parte de seus diálogos. Ele é considerado, pela maioria dos especialistas em Platão, como o seu principal porta voz. E a partir disso, surge a necessidade de se entender os motivos pelos quais levaram o filósofo escolher esse meio de expressão literário para desenvolver a sua dramaturgia filosófica em torno de uma das figuras mais enigmáticas da Filosofia antiga.
The present study aims to present some points that were important to the building process of the dramatic character of Socrates in Plato s dialogues. We know, through his vast work, that the philosopher expressed his thoughts through dialogue. This literary genre was influenced by various expressions of Hellenic culture, and by the epic poetry that usually tells the story of some great hero. In the philosophical drama constructed by Plato, Socrates’ character plays this role within a good part of his dialogues. He is considered, by most experts in Plato, as its primary spokesperson. And from this arises the need to understand the reasons which led the philosopher to choose this means of literary expression to develop the philosophical drama around one of the most enigmatic figures of ancient philosophy.
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Farr, Patrick Matthew. "Tragic Irony: Socrates in Hegel's History of Philosophy." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/301689.
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The following thesis outlines Hegel’s interpretation of Socrates in order to prove that as a negative dialectician, Socrates constitutes both a world historic personality who met a fate (Schicksal) which was tragic and practiced a philosophy which was tragically ironic. In this undertaking, Hegel’s Theory of Tragedy takes central importance which defines tragedy as two equally justified opposing forces which clash and destroy one another. This Theory of Tragedy is extended to show that through Socrates’ absolutely free will he brought himself to a tragic clash with the Athenian Ethical Life (Sittlichkeit), the Sophists’ arbitrary will, and the phenomenological will of uneducated Athenians. This clash is described in terms of a Hegelian Tragedy within which both Socrates and Athens were right and just in their actions against one another, but in the end were destroyed through those actions. His Method and Dialectic is then argued represent a negative dialectic which through the negation of negativity becomes positive as a midwifery of the consciousness. Next, because his Method and Dialectic begin in negativity and end in positivity, Socratic Elenchus is argued to not be representative of what has been termed “the Socratic Irony,” but instead only the negative moment of the Socratic Method. Finally, the Socratic Irony which Hegel argues is representative of both Socratic Philosophy and world history is defined as a Tragic Irony which sublates the finite consciousness of the phenomenological will, and the Ethical Life (Sittlichkeit), and the infinite arbitrary will of the Sophists in order to become a trans-subjective absolutely free will which becomes infinite itself like the Sophists’ will through reflection on the Ethical Life (Sittlichkeit).
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Pantelides, Fotini. "On what Socrates hoped to achieve in the Agora : the Socratic act of turning our attention to the truth." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/21024.
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This thesis wants to say that Socrates was a teacher of his fellows. He engaged with them through dialogue because he cared for their wellbeing, or as he might have put it: for the state of their souls. He was an intellectual and he had an intellectualist view of people and reality. He felt that right-mindedness was reasonable; and thus he believed that learning and developing understanding brought people closer to being virtuous; to goodness; and so to mental health. Socrates was a philosopher, and he considered this to be the most prudent and exalted approach to life. He taught his fellows how to be philosophers, and he urged them as best he could to take up the philosophical stance. His form of care for others was ‘intellectualist’. He cared ‘for the souls of others’ and for his own with intellectual involvement because he believed that this was the most appropriate way. He had a view of the human soul that produced intellectualist views of what wellbeing is and how it is achieved. He himself was a humble and able thinker, and was fully devoted to being virtuous and to helping his fellows to do the same. This thesis addresses the question of what Socrates did in the agora (his aims) and how he went about doing it (his methodology). Our answer might seem obvious. One might wonder what is new about saying that Socrates was a philosopher, and that he cared for the souls of his fellows and that he urged them to become virtuous. Perhaps nothing of this is new. Nevertheless, we find that making this ‘simple’ statement about Socrates is not that simple at all. We find that in Socratic scholarship there exist a plethora of contrasting voices that make it rather difficult to formulate even such a basic description of what Socrates did. We do not wish to create a novel and different reading of Socrates. We do not think that this is even possible after civilization has been interpreting Socrates for millennia. We do not see innovation for its own sake as desirable. We prefer clear understanding to the eager ‘originality’. Therefore rather, our aim with this work is to defend and clarify a very basic picture of Socrates as an educator. We see this work as clearing away clutter so as to begin our life-long study of Socratic thought and action: by laying a foundation with which we can read Socratic works and discern their meaning.
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Hed, Frida. "Socrates and Rossetti : An analysis of Goblin Market and its use in the classroom." Thesis, Växjö University, School of Education, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-1450.
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ABSTRACT
This essay concerns Christina Rossetti’s poem Goblin Market and its use in a Swedish upper secondary classroom. The purpose of this essay was to analyse the poem through a Marxist perspective and investigate how both the analysis of the poem and the poem itself could be used when teaching English to an upper secondary class.
This was done in two stages; firstly by analysing the Victorian society’s effect on Rossetti’s poem through a Marxist criticism perspective and secondly by using a specific pedagogic method called the Socratic Dialogue method when analysing the use of the analysis and the poem in the classroom.
When analysing the poem and how it has been affected by its contemporary society, it becomes clear that the poem provides a critique in several ways towards consumerism and social ideals of Victorian Britain. Concerning the use of the poem and the analysis in the upper secondary English classroom it is evident that the poem and the literary analysis combined provides an interesting view on Victorian Britain for the pupils to discuss while having Socratic seminars.
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Longoria, Mari´a Teresa Padilla. "Philosophy as dialogue : Plato and the history of dialectic (with special reference to the sophist)." Thesis, Durham University, 2000. http://etheses.dur.ac.uk/4475/.
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The connecting thread of this thesis is the idea that philosophy is essentially dialectical or a matter of conversation. Plato's idea of philosophy plays a pivotal role insofar as one of his main preoccupations throughout his work is to define the essence of philosophy. For him philosophy and dialectic are interchangeable terms. Plato's idea of dialectic is that of a philosophical conversation. This is not a judgement that is accepted by many other philosophers; I consider objections that Aristotle, Descartes and Husserl address to this idea of the nature of philosophy. In the first main part I discuss the etymology and origins of the word dialectic and its possible literary antecedents in Greek epic, lyric and tragedy. I then offer, in the second part, a historical approach to the philosophical roots of dialectic with the aim of grasping its genesis and evolution. I deal with the different ancient ideas of dialectic as represented by the figures of Plato, Aristotle, Zeno (and some Sophists), and the Stoics, then moving on to the medieval understanding of dialectic. Finally I describe its modem versions through representative figures such as Kant, Hegel, Marx and Engels. Finally, in the third part, I turn to the Socratic-Platonic understanding of dialectic. In this part I discuss the nature of the Socratic-Platonic method and some different perspectives on Platonic dialectic. As a test case, and especially with the aim of showing how dialectic operates in Plato, and how he contrasts the figures of the Philosopher and the Sophist I focus on the Sophist.
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Skilnick, Randall. "Nietzsche's view of Socrates in The Birth of Tragedy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ29569.pdf.
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Muwais, Anas Walid. "Socrates, Counselor of Phobos, a commentary on Plato's Laches." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0015/MQ46989.pdf.
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Skilnick, Randall. "Nietzsche's view of Socrates in The birth of tragedy." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26759.
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This thesis outlines Nietzsche's view of Socrates in The Birth of Tragedy. Socrates is first argued to be the father of science and then, after having explained the artistic nature of the world and ourselves according to Nietzsche, Socrates' degenerative, nihilistic influence upon the world is detailed. Science is then explained to have originated in a moral perspective on the world, the latter growing out of self-denial, and ultimately illness. The "dying Socrates" is Nietzsche's symbol of science as a negative positing of the artistic forces one is, from whence Nietzsche concludes the impossibility of escaping from oneself by such means.
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McEwen, Indra Kagis. "Socrates' ancestor : architecture and emerging order in archaic Greece." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60468.
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Socrates claimed Daedalus, the mythical first architect, as his ancestor. Taking this as a point of departure, the thesis explores the relationship between architecture and speculative thought, and shows how the latter is grounded in the former. A detailed examination of the Anaximander fragment, the earliest surviving record in Western philosophy, is considered in relation to Anaximander's built work. This three-part cosmic model which included a celestial sphere, the first map of the world, and a sun clock (the gnomon), reveals the fragment to be a theory of the work in that the cosmic order Anaximander was the first to articulate was discovered through the building of the model. The model is seen as comparable to a daidalon, a creation of Daedalus, whose legend reflects the importance of craft in the self-consciousness of archaic Greece where the kosmos (order) of civilization were seen as having emerged with the kosmos allowed to appear through the making of the artifact. Archaic self-consciousness is further examined through the emergence of the Greek city-state (the polis) and in the building of the first peripteral temples, both of which are revealed as necessary antecedents to birth of theory, understood as the wondering admiration of the well-made thing.
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Armfield, Greg. "Proposed identification and description of Socrates' method of examination." Thesis, University of Canterbury. School of Educational Studies and Human Development, 1999. http://hdl.handle.net/10092/3750.
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Socrates' first mission to understand the riddle of the Oracle led him to a
definition of wisdom. His second method was to help others discover this wisdom
and from this discover how to live the good life. Plato portrays Socrates in the
Earlier Dialogs using the elenchus to fulfil this mission. This form of argument has
been described by Socratic scholars, but contradictions between it and statements
made by Socrates of what he did indicate it may not be the method he used.
Socrates may not have used the elenchus, but he did do something and what it was
can be identified from his statements; providing these are accepted as reliable.
The method proposed indicates that Socrates rationally examined life by asking
people why they take certain actions. Their answers were either in terms of the
expected results, or general statements of what a person should do. Socrates
appears to have examined the first type of answer directly by a cross-examination
of the person's opinions of what the consequences will be. He appears to have
examined the second type of answer by examining examples based on the general
statement. The first type of examination will indicate whether it is wise to take a
particular action or not. The second type of examination will only indicate whether
the aim of the action is worthwhile.
The evidence suggests that Socrates had a pragmatic method of examining life
which indicates which actions are most likely to bring the best results and
therefore the best life. The wise person will use the method to examine their life,
and then act in accordance with what they discover.
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Moura, Andre Toledo Piza de. "SOCRATES : Sistema Orientado a objetos para CaRActerização de refaToraçõES." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/276096.
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Orientadores: Marcos Lordello Chaim, Eliane MartinsDissertação (mestrado profissional) - Universidade Estadual de Campinas, Instituto de Computação
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Resumo: Refatoração é o ato de modificar o código fonte de um programa de computador sem, contudo, modificar seu comportamento observável. Em outras palavras, é alterar a estrutura de um sistema de software sem que isso provoque qualquer efeito no resultado final de suas funcionalidades. As modificações são feitas visando deixar o código mais fácil de ser entendido por terceiros que venham a modificá-lo e, conseqüentemente, diminuir os custos de sua manutenção. Entretanto, esta atividade é complexa e sujeita a erros, uma vez que normalmente é realizada de forma manual e depende das habilidades e da obediência a padrões do mantenedor que está analisando o código. Os pontos do software onde refatorações devem ser aplicadas constituem oportunidades de refatoração. A construção de sistemas automáticos para a detecção de oportunidades de refatoração requer a implementação de ambientes para análise de código e de tratamento regras para identificação de padrões no código fonte. Este trabalho apresenta o SOCRATES ¿ Sistema Orientado a objetos para CaRacterização de refaToraçõES ¿ cujo objetivo é fornecer auxílio automático para a identificação dos pontos candidatos a serem refatorados, isto é, oportunidades de refatoração. Para atingir este objetivo, SOCRATES utiliza uma arquitetura leve. Essa arquitetura é baseada em ferramentas livres e disponíveis e requer pouca codificação adicional. A codificação adicional é utilizada para que as ferramentas trabalhem em conjunto e para que os algoritmos de identificação das oportunidades de refatoração sejam implementados de forma eficiente. A presente versão do SOCRATES identifica de maneira automática a oportunidade de refatoração parâmetro obsoleto e mostra que os conceitos arquiteturais utilizados são válidos
Abstract: Refactoring is the activity of modifying a computer program¿s source code without changing its external behavior. In other words, it consists of changing a software system¿s structure without affecting its functionalities. The changes are done in order to let the code more understandable for humans that might work on it. In this sense, its goal is to lower maintenance costs. Nevertheless, this activity is complex and error prone since it is usually carried out manually and is dependent on the maintainer¿s abilities and on his/her obedience to coding standards. The points of the software where refactorings should be applied are called refactoring opportunities. Building automatic systems to detect refactoring opportunities requires the implementation of environments which include source code analyzers and the treatment of rules to detect related patterns and standards. This work introduces SOCRATES ¿ Sistema Orientado a objetos para CaRacterização de refaToraçõES (Object Oriented System for Characterization of Refactorings) ¿ its main purpose is to automatically detect points to be refactored in the software, i.e., refactoring opportunities. To achieve this objective, SOCRATES is built upon a lightweight architecture. This architecture is based on open source tools and requires few additional coding. The additional coding was done to make the tools work together so that refactoring opportunities searcher algorithms could effectively work. The present version of SOCRATES identifies the obsolete parameter refactoring opportunity and shows that the architecture fundamentals used are valid
Mestrado
Engenharia de Computação
Mestre em Computação
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Robinson, Thomas. "Arete and Gender-Differentiation in Socrates/Plato and Aristotle." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112755.
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The article grapples with the question whether Plato believed that, in the matter of arete, the female psyche had a built-in inclination to immorality in a way that the male psyche did not, and was therefore assuch signiticantly different from the male psyche. It is argued that the evidence of the Timaeus ( and, to some lesser degree, of the Laws) suggests very strongly that he did, though fortunately the political consequence she drew from this (in the Laws) tum out to be positive rather than negative. Aristotle, by contrast,it is argued, while still holding to the lamentable theory of the inferiority of woman, talks of ditl'eringquanta of (one and the same) arete in male and female souls, rather than a difference in their very arete.El artículo discute la cuestión de si Platón creía que, en el asunto de la areté, la psyché femenina tenía una inclinación natural a la inmoralidad en un sentido que no tenía la psyché masculina, y que por ende era signiticativamente distinta a la psyché masculina. Se arguye que el Timeo (y en menor grado. las Leyes) sugiere fuertemente que sí lo creyó, aunque afortunadamente las consecuencias políticas que intirió de ello (en las Leyes) resultan positivas en lugar de negativas. Se arguye, por el contrario, que Aristóteles -aun cuando sigue manteniendo la teoría lamentable de la inferioridad de las mujeres-habla de diferentes quanta de (una y la misma) areté en las almas masculinas y femeninas, en lugar deuna diferencia en su misma areté.
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McCann, Stephanie. "A return to the cave : how Socrates educates Meno /." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1488195633521469.
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Sebell, Dustin. "The Foundations and Methods of Classical Political Science." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:104184.
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Thesis advisor: Robert C. BartlettThis dissertation is an attempt to understand and assess the presuppositions and methods of classical political science. In the first of its two parts, the dissertation examines the meaning of the traditional view, held by authorities as far removed from one another as Cicero and Hobbes, that Socrates was the founder of political philosophy. It does so by considering the intellectual autobiography that Socrates famously delivers in Plato's Phaedo. Socrates turned to the study of pre-scientific, common-sense moral and political opinions only after he had rejected, as a very young man, both the materialist and the teleological natural science of his philosophic predecessors. It is the task of the dissertation's first part to show how the general revolution in scientific thought presented in the Phaedo, a revolution known as "the Socratic turn," laid the theoretical groundwork for classical political philosophy's characteristic focus on pre-scientific, common-sense moral distinctions. After examining "the Socratic turn," the dissertation then outlines in its second part the approach to the study of politics that Aristotle advanced on the basis of it. In particular, Aristotle's statements on the method of political science in book I of the Ethics are shown to rely on the basic insights obtained through "the turn."
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Kondo, Kazutaka. "Socrates' Understanding of his Trial: The Political Presentation of Philosophy." Thesis, Boston College, 2011. http://hdl.handle.net/2345/3926.
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Thesis advisor: Robert C. BartlettThis dissertation investigates how Socrates understands his trial. It is a well-known fact that Socrates is accused of impiety and corruption of the young and is subsequently executed. Unlike an ordinary defendant who is supposed to make every effort to be acquitted, Socrates, behaving provocatively, seems even to induce the death penalty. By reading Plato's and Xenophon's works, this dissertation clarifies his thoughts on the trial that must be the basis of his conduct and explains how he achieves his aim. To deal with Socrates' view of the trial as a whole, this study examines three questions. First, does he believe in his own innocence? I argue that before and even at the trial, Socrates does not intend to prove his innocence effectively. He does not reveal his belief clearly, but at least it is clear that to be acquitted is not his primary purpose. Second, what does Socrates want to achieve at the trial? Socrates' primary purpose is to demonstrate his virtue in public. His speech that provocatively emphasizes his excellence as a benefactor of the city enables him to be convicted as a wise and noble man rather than as an impious corrupter of the young. Third, why does he refuse to escape from jail? I argue that by introducing the speech that defends the laws of the city, Socrates makes himself appear to be a supremely law-abiding citizen who is executed even when escape is possible. This study maintains that Socrates vindicates his philosophy before the ordinary people of Athens by making a strong impression of his moral excellence and utility to others. His presentation of philosophy makes it possible that being convicted and executed are compatible with appearing virtuous and being respected. Socrates promotes his posthumous reputation as a great philosopher, and thus secures the life of philosophy after his death by mitigating the popular hostility against him and philosophy as such. Socrates' understanding of his trial leads us to his idea of the nature of philosophy and the city, and of their ideal relationship. This dissertation is therefore an introduction to Socratic political philosophy
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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CAMPOS, ANTONIO JOSE VIEIRA DE QUEIROS. "THE SOCRATES EIRONEÍA AND THE THE PLATO S IRONY IN THE EARLY DIALOGUES: (A CRITICAL VIEW ON PROFESSOR VLASTOS S NOTION OF SOCRATES COMPLEX IRONY)." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2016. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=29362@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Esta tese tem um propósito estratégico e um tático. O estratégico diz respeito a propor uma leitura dos chamados primeiros diálogos socráticos, que leve, tanto quanto possível, a uma maior preocupação com o aspecto literário dos textos em sua indissolúvel ligação com o conteúdo filosófico, tentando encontrar temas , e estratagemas discursivos que consubstanciem , na inédita e irrepetível narratividade filosófica platônica, a inextricável relação entre forma e conteúdo, literatura e filosofia, mímesis e denuncia da mímesis, relação esta que não pode ser resumida ou banalizada em perspectivas interpretativas que apenas concedem à dramaturgia e narratividade platônicas papel secundário, instrumental, na composição do corpus platonicum, entendendo os diálogos como mera forma literária de se expressarem doutrinas ou pensamentos filosóficos. Dentro desse enquadramento geral, pretende-se apresentar como as chamadas eironeía socrática e a ironia platônica podem ter-se constituído no único (ou pelo menos o mais perfeito) elemento de aproximação ou mesmo de identificação entre a visão dualista de mundo platônica – com suas perplexidades e até ambiguidades teóricas – e a construção de sua literatura , onde sobressai o personagem Sócrates , enigmático, atópico, paradoxal, enfim, tão aparentemente dúplice quanto possível para um ser humano. E nada como um procedimento comumente associado à ordem da retórica, ou seja, da literatura, - a ironia- para unificar o dualismo platônico e as ambiguidades de seu protagonista, Sócrates. Nesse processo, se verá como essa ironia, retirada de seu âmbito do meramente linguístico e apresentada como o elemento –síntese dos sokratikoì lógoi, será corpo (literatura) e alma (filosofia) da mais bela construção literário-filosófica do Ocidente plasmada pelo gênio de Platão. Por outro lado, do ponto de vista tático, a tese aborda a importância da distinção entre o uso que Platão faz da eironeía na sua acepção mais antiga na língua grega, de viés pejorativo, como engano, trapaça, dolo etc e encarna tal noção em seu protagonista Sócrates, e a noção moderna de ironia, que hoje reduzimos a mera figura de estilo ou de linguagem, que indica elegância , bom gosto e sofisticação no falar. Para tanto, estabelecemos uma controvérsia com Gregory Vlastos, na esteira da polêmica provocada por esse ilustre comentador de Platão, de que apresentamos os principais críticos, a propósito de sua noção de ironia complexa para dar conta das perplexidades na leitura dos diálogos decorrentes do uso multifacetado e fascinante do recurso da ironia. Esse movimento tático do debate é importante por ser Vlastos uma referência desde o último lustro do século XX sobre temas socráticos, sobretudo o conceito de ironia complexa e conhecimento elênctico. Além disso, tento avançar a hipótese de que seria exatamente a tendência da leitura de Vlastos no sentido de subestimar o papel da literatura no modo dialético de Platão fazer filosofia, e o privilégio quase absoluto que deu a um exame dos textos do fundador da Academia recortando-lhe de preferência seu dizer apofântico, de modo obstinada e exclusivamente analítico, em detrimento de uma contextualização dramática, tudo isso, enfim, redundou em uma leitura profundamente descontextualizada e anti-literária da obra do filósofo. Esta seria, ao meu ver, também a raiz de sua equivocada e limitada compreensão do misterioso personagem Sócrates, que em sua explicação, no esforço de elucidá-lo em sua evasividade e astúcias discursivas, termina por sobrecarregá-lo ainda mais de perplexidades invencíveis. No afã assumido de salvar Sócrates (que ele praticamente toma como apenas retratado em sua historicidade por Platão) de qualquer acusação de conduta sofística ou de uso de expedientes enganadores, Vlastos talvez o tenha submerso em ainda mais aporias do que ele próprio teria criado nos diálogos que protagoniza, na consumação de seu método de pe
This thesis has both an strategic and a tactical goal. The strategic goal has to do with proposing some reading of the so called early socratic dialogues that guides the reader, as much as possible, to a major concern with the dialogues literary aspects in its indissoluble connection with its philosophic contente, trying to find themes and discursive manoeuvres that may consubstantiate, in the unprecedented and unique platonic philosophic narrativity, the inextricable relation between form and content, literature and philosophy, mímesis and mimesis disruption at a time. This relation form/content in Plato shouldn t be abridged nor trivialized in interpretive views that just allow platonic dramaturgy and narrativity a secundary and instrumental role in the corpus platonicum composition, assuming the dialogues as a mere literary form for doctrines and philosophic thoughts being expressed. In this general frame, this thesis intends to show how the so called socratic eironeía and platonic irony may have beeen converted in the only (or t least the most perfect) element of approximation or even of identification between the Plato s dualistic view over the world – with all its puzzles and theoretical ambiguities – and the construction of his own literature, where his character Socrates stands out, as enigmatic, atopic, paradoxical, in a word, as dubious as possible for a human being. And there s nothing like a procedure commonly associated to rethoric field, that is, to literature, - irony – to unifiy the platonic dualism and the ambiguities of his protagonist, Sócrates. In this process, we ll see how this irony, withdrawn from its merely linguistic field and shown as the key-element of the sokratikoì lógoi, wil be body (literature) and soul (philosophy) for the most beautiful literary-philosophioc construction of western world, put together by Plato s genius. On the other hand, from tatics point of view, this thesis takes up the importance of the distinction between the use Plato gives to eironeía, in his most ancient meaning in greek, clearly derogatory, in a sense of trickery, deceit, fraud etc, and embody this connotation into his protagonits Socrates, and, in the other corner, the modern notion of irony, shrunken nowadays to mere tropos or figure of speech, something that depicts the tallker as someone elegant and refined with the words. In order to convey all that, I engaged myself into a controversy with Gregory Vlastos, putting myself in the middle of a well known polemic raised by this conspicuous commentator of Plato, whose most influent reviewers are presented here with respect to his notion of complex irony, in order to exhibit how many puzzlings the manifold use of the term eironeía could bring even to the best readers of the dialogues. This tactical moment of all that contention is relevant, once we know Vlastos to be a reference, since the last decades of twentieth century about socratic subjects, and mostly when it comes to his concepts of complex irony and elenctic knowledge. Furthermore, I try toi advance a hypothesis according to which it has been exactly the tendency of Vlastos to underestimate the role of literature in the dialectic manner of Plato deal with philosophy, and thealmost absolute priviledge given by Vlastos to comment on what is said by the characters in an apophantic way rather than taking heed to dramatic contextualization, all this, to my view,has resulted in a reading profoundly uncontextualized and not literary of the philosopher wrntings. That would be too the root of his misleading and limited comprehension of the isterious character Socrates, who in the Vlatos account, instead of clariflying and trying to expose the real motives for his evasiveness and discoursive trickeries, he finishes his analysis by overloadind Socrates with even more invencible puzzles. In Vlastos anxiety to save Socrates (who he takes to be the historic one) from any accusation of bewing sophistic or of using deceitful devcves in the elenchus, Vlastos perhaps had submerged the philosopher in
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Kearney, Lindsay. "Socratic Piety and the State." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32771.
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This goal of this thesis is to examine the connection between piety and the city-state according to the Socrates of Plato’s dialogues. This thesis first sets out to understand Socrates’ piety. Then, through consideration of Socrates’ discussion of piety in the city-state in the Euthyphro, the Apology, the Symposium, and the Republic, this thesis sets out to outline Socrates’ understanding of the role piety ought to play in the just city-state. Based on my reading of these dialogues, I argue that piety is, for Plato’s Socrates, a necessary component of the just city-state.
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Emmick, Christopher. "Educational praxis in Plato and Aristotle /." Connect to online version of this title in UO's Scholars' Bank, 2007. http://hdl.handle.net/1794/6059.
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Rodriguez, Evan. "Making sense of Socrates in a dialogue of contradictions studies in Plato's Protagoras /." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1439.
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Orlova, Žana. "Socrates/Comenius 1 projektai Lietuvoje: mokytojų požiūris į projektų poveikį jų profesiniam tobulėjimui." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2007. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20070816_173321-59086.
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Magistrinis darbas susideda iš dviejų dalių. Pirmoje dalyje pateikiama Socrates/Comenius 1 projektų 1998-2006 metais vykdytų Lietuvoje kiekybinė ir tematinė apžvalga. Antroje dalyje pristatomas empirinis projekto dalyvių – mokytojų – tyrimas, kuriuo buvo siekiama nustatyti mokytojų požiūrį į dalyvavimo projekte poveikį mokytojų profesiniam tobulėjimui. Darbo pabaigoje pateikiamos tyrimo išvados bei rekomendacijos. Tyrimo tikslas – ištirti mokytojų požiūrį į Socrates/Comenius 1 projektų poveikį jų profesiniam tobulėjimui. Projekto dalyvių - mokytojų - empirinis tyrimas buvo atliekamas anketinės apklausos metodu. Gauta 110 tinkamų analizuoti anketų. Apibendrinus tyrimo rezultatus daroma išvada, kad dalyvavimas projektuose turėjo didelės įtakos mokytojų profesiniam tobulėjimui. Dalyvavimas projekte praturtino tiek pačius mokytojus, tiek ir mokinius, ką minėjo dauguma apklaustųjų. Dauguma mokytojų patobulino savo užsienio kalbų žinias, vadybinius gebėjimus, praplėtė tarpkultūrinį pažinimą, projekto metu surinktą medžiagą naudojo pamokų metu. Taip pat darbe buvo siekiama atskleisti, su kokiomis problemos dažniausiai susidūrė projektų vykdytojai, bei remiantis dalyvių patirtimi ir literatūros šaltiniuose surinkta informacija, pateikti rekomendacijas esamiems ir būsimiems tarptautinių mokyklų bendradarbiavimo projektų vykdytojams.This work consists from two main tasks. In first part of it is presented quantitative and thematic review for Socrates/Comenius 1 projects in Lithuania in the year 1998-2006. In second part you can find the empirical research of participants of project – teachers, which was aimed to identify teacher’s point of view to an influence of participating in project to their professional development. And in the end are presented conclusions and recommendations. The subject of this work is to explore the approach of teachers to the influence of Socrates/Comenius 1 projects to their professional development. This empirical research of project participants – teachers was organised on the basic of questionnaires. We have got 110 questionnaires good for analyses. With conclusion of this work we can say, that participating in the projects had strong influence for teacher’s professional development. Work in the project made richer teachers as well as students – many participants mentioned that. Majority of teachers improved their knowledge of foreign languages, abilities of using IT as well as management abilities extended their intercultural knowledge, products of projects they used in lessons. I also wanted to show, what kind of problems had participants of projects, and on the strength of their experience and information of literature sources, to give recommendations for present and future participants of international schools cooperation projects.
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Journot, Magalie. "Un théâtre socratique ? Essai d'interprétation de la figure de Socrate dans le théâtre occidental moderne : des sources au mythe." Thesis, Bourgogne Franche-Comté, 2017. http://www.theses.fr/2017UBFCC003/document.
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Sûrement parce qu'il n'a rien écrit, Socrate a fait couler beaucoup d'encre. Dès après sa mort en 399 avant J.-C., mort ressentie comme une injustice tragique actant la naissance de la philosophie, ses disciples écrivirent des dialogues pour continuer à le faire vivre. Le genre appelé "dialogues socratiques" fut si florissant qu'il fit entrer la figure dans le monde des mythes littéraires et philosophiques. C'est dans la modernité néanmoins que semble s'épanouir pleinement le mythe de Socrate, saint laïc, concurrent du Christ, héraut d'une morale appelée à se passer de Dieu et de ses ministres, incarnant les idées de justice et de liberté jusqu'au sacrifice. Le théâtre est un des lieux privilégiés, sinon le lieu rêvé, réputé idéal autant que difficile, où s'exprime ce mythe. Héritières des dialogues socratiques qui constituent souvent leur principale source de connaissance au sujet de Socrate, les pièces de théâtre, dont une centaine est ici étudiée, expérimentent, au fil de l'évolution des genres, les différentes façons de mettre en scène la philosophie jusqu'à tenter de retrouver l'inspiration socratique qui fait du dialogue avec Socrate une invitation à accoucher soi-mêmeSurely because he wrote nothing, Socrates is much written about. Immediately after his death in 399 B.C., a death felt as a tragic injustice, his pupils wrote dialogues to keep him alive. The so called "Socratic dialogues" were so flourishing that it makes Socrates go down in the world of litterary and philosophical muths. Modernity is however the time in which blossomed the lyths of Socrates, a secular saint, rival of Christ, herald of a morality called to do without God and priests, embodying the ideas of justice and freedom to the sacrifice. Theater is one of the favourite places, if no the perfect but difficult place where this myth is expressed. Heir of the socratic dialogues, the plays try out to philosophize on stage till finding the socratic inspiration which, trough the art of dialogue, invites each one to find himself
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Pihlgren, Ann S. "Socrates in the Classroom : Rationales and Effects of Philosophizing with Children." Doctoral thesis, Stockholm : Department of Education, Stockholm University, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-7392.
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Shmikler, Joshua A. "Confronting the Philosophers: Socrates and the Eleatic Stranger in Plato's Sophist." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104412.
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Thesis advisor: John SallisUnlike the vast majority of the Platonic dialogues, which feature Socrates as the primary interlocutor, the conversation depicted in Plato's Sophist is led by a Stranger from Elea. While some scholars claim that Socrates' silence throughout the majority of the dialogue and Plato's replacement of Socrates with another philosophic protagonist imply an abandonment of Plato's "earlier," Socratic concerns, careful attention to the Sophist suggests otherwise. In fact, the Sophist appears to be one of the few places in the Platonic corpus where Plato chooses to have two mature philosophers (Socrates and the Eleatic Stranger) confront each other. Plato's dramatic chronology suggests that the conversation depicted in the Sophist takes place the day after Socrates has heard the indictment against him. Thus, the Sophist is part of the series of Platonic dialogues that portray the last days of Socrates--the days leading up to his trial and execution at the hands of the Athenian multitude. At the beginning of the Sophist, Socrates playfully describes the Eleatic Stranger as a cross-examining philosopher-deity who has come to evaluate and judge his philosophical logoi. Additionally, Socrates encourages the Eleatic Stranger to explain the relationship between the philosopher and the sophistic appearance that the philosopher takes on before the ignorant multitude. Socrates remarks imply that while the Athenian demos may not have genuinely understood him, a more accurate inquest can be made by a fellow philosopher. In fact, in the Sophist, the Eleatic Stranger indirectly interrogates the philosophical claims made by Socrates in a variety of other Platonic dialogues. However, the Eleatic Stranger does not simply valorize Socrates' approach to philosophy. While the Eleatic Stranger and Socrates often share similar interests, concerns and conclusions, the Eleatic Stranger is also highly critical of and offers alternatives to some of Socrates' characteristic logoi. In this way, Plato appears to stage a philosophical trial of Socrates in the Sophist--one that encourages his readers to think deeply about the true character of the philosophical life. This dissertation examines the similarities and the differences between Plato's Socrates and the Eleatic Stranger in order to shed light on Plato's own conception of the nature and limits of the philosophical life. It takes the form of a commentary on Plato's Sophist and highlights the conflicts between Socrates and the Eleatic Stranger. Special attention is paid to the Eleatic Stranger and Socrates' disagreements about philosophical methodology and philosophical ontology, both of which are highlighted by the Stranger's critical remarks about Socratic logoi. It is argued that Plato does not side either with the Eleatic Stranger or with Socrates. Instead of simply dismissing one of his philosophical protagonists, Plato encourages his readers to confront both and, thus, begin the investigation of the true nature of philosophy for themselves
Thesis (PhD) — Boston College, 2012
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Paula, Wander Andrade de 1984. "O(s) Socrates de Nietzsche : uma leitura d'O nascimento da tragedia." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279169.
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Orientador: Oswaldo Giacoia JuniorDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: A pesquisa pretende apresentar as diferentes facetas de Sócrates no Nascimento da Tragédia, de Friedrich Nietzsche. Analisaremos, para isso, a interpretação nietzschiana da morte da tragédia pelo efeito da ação combinada de Sócrates e Eurípides e, principalmente, quais as conseqüências geradas por essa destruição, que vão muito além do campo da arte. Examinaremos como a arte era produzida instintivamente pelo grego antigo e como ela passou a ser produzida de modo consciente a partir de Eurípides, invertendo a relação que o grego antigo mantinha com a tragédia. Reconstituiremos as análises de Nietzsche sobre a oposição entre pessimismo trágico e otimismo teórico, sobre o papel da arte como transfiguração e superação do pessimismo, bem como sobre a relação entre otimismo socrático e modernidade. Levando-se em conta que Nietzsche não trata somente da figura de um Sócrates paladino da ciência, analisaremos a possibilidade de outra faceta da interpretação nietzschiana acerca do socratismo, bem como as implicações geradas por ela na relação estabelecida por Nietzsche entre arte e ciência. Merecerá ainda atenção especial a originalidade da leitura nietzschiana da Grécia clássica, assim como sua oposição à filologia acadêmica de seu tempo.
Abstract: The research aims to show the several faces of Socrates at Friedrich Nietzsche's The Birth of Tragedy. We will analyze, for this aim, the Nietzsche's interpretation of the death of the tragedy by the effect of the combined action of Socrates and Euripides and, mainly, what are the outcomes generated for this destruction, which don't comprehend only the scope of art. We also will analyze how the art was produced instinctively by the ancient Greeks and how it passed to be produced consciously by Euripides, so as to reverse the relationship which the ancient Greeks kept with the tragedy. We will reconstitute the analyses of Nietzsche about the opposition between tragic pessimism and theoretical optimism, about the function of the art like transfiguration and overcoming of the pessimism, like that about the relationship between Socratic optimism and modernity. Considering that Nietzsche doesn't treat just of the figure of a crusader Socrates of the science, we will analyze the possibility of another facet of the Nietzsche's interpretation about the socratism, besides the implications generated from it at the relationship established by Nietzsche between art and science. We will still pay attention to the originality of the Nietzsche's analysis of the classic Greece, and his opposition to academic philology of his period.
Mestrado
Filosofia
Mestre em Filosofia
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Whittington, Richard T. Bowery Anne-Marie. "Where is Socrates going? the philosophy of conversion in Plato's Euthydemus /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5216.
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Phillips, Christopher. "Socrates café: an effective mechanism for realising a more participatory democracy?" Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2009. https://ro.ecu.edu.au/theses/1897.
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This thesis interrogates the practices of the Socrates Café initiative since it was inaugurated nearly 13 years ago by the author of this dissertation. It seeks to critique whether Socrates Café – which strives to establish democratic communities of philosophical inquiry – has successfully embodied the stated goals of the non-profit Society for Philosophical Inquiry, or SPI, as enumerated on the website www.philosopher.org. These goals are to support “philosophical inquirers of all ages and walks of life as they become more empathetic and autonomous thinkers who take active part in creating a more deliberative democracy” The author of this dissertation co-founded SPI, and it is under its auspices that the Socrates Café project is spearheaded.
The Socrates Café ‘movement’ has spawned the establishment of more than 500 democratic communities of philosophical inquiry around the globe, with a decided majority in the U.S., gathering in sundry venues and contexts. Meetings convene primarily in cafés, but also in places like community centres, seniors’ residences, churches, schools from primary to secondary level, universities, libraries, prisons, as well as on the radio and in cyberspace, e.g. online dialogue groups and social networking sites, and virtual reality applications such as Second Life (www.secondlife.com). The working hypothesis is that the Socrates Café initiative has had signal accomplishments, even if these have not always completely coincided with, or fully realised, the stated overarching aims of the non-profit SPI, of which Socrates Café is the flagship undertaking.
In some instances, the Socrates Café dialogue groups may have met or exceeded objectives; in others, they have made beneficial advances for fostering a more participatory democracy, perhaps in unexpected or unintended ways; and still in others, they have not achieved the elaborated aims SPI. Consequently, it is incumbent to speculate, evidentially, discursively and creatively, on what might be further required to realise the long-term ends of Socrates Café, namely of fomenting greater grassroots deliberative democracy.
This thesis recognises the embodied nature of face-to-face dialogical exchange as the foundation for the Socrates Café movement. It further interrogates the inclusive and participatory approach of embracing all participants, regardless of age, education, background or philosophical experience, as potential facilitators of a Café exchange. Building on the thirteen years of evolving public practice, the project combines performative components, to demonstrate engagement in action and the processual nature of the investigation, with more traditional research, including quantitative and qualitative analysis. It includes the results of a survey of Socrates Café facilitators and coordinators for evaluating the achievements of Socrates Café against the stated goals of the Society for Philosophical Inquiry. Ultimately, this thesis strives to identify a gap between the aims of the SPI and the achievements of the Socrates Café initiative which will be assessed via critical analysis of research outcomes. This in turn will serve as a platform for proposing how best to remedy such a prospective gap, bringing the practice of Socrates Cafe into closer alignment with its promise.
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Kopman, Adam. "Plato's conception of philosophy: Socratic rhetoric in the Protagoras and the Gorgias." Thesis, Boston University, 1998. https://hdl.handle.net/2144/27690.
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Jolissaint, Jena G. "Receiving Socrates' banquet : Plato, Schelling, and Irigaray on nature and sexual difference /." view abstract or download file of text, 2006. http://proquest.umi.com/pqdweb?index=0&did=1126785941&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1167333437&clientId=11238.
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Thesis (Ph. D.)--University of Oregon, 2006.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 204-208). Also available for download via the World Wide Web; free to University of Oregon users.
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Hard, Robin Launcelot. "Eros and Athanasia : a critical analysis of Socrates' themes in Plato's symposium." Thesis, University of Reading, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317962.
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SUBRAMANIAN, VINOD. "SOCRATES: Self-Organized Corridor Routing and Adaptive Transmission in Extended Sensor Networks." University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1037989018.
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Subramanian, Vinod. "SOCRATES self-organized corridor routing and adaptive transmission in extended sensor networks /." Cincinnati, Ohio : University of Cincinnati, 2002. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=ucin1037989018.
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Green, Jonas Stigaard. "Reflections on selfhood in Gorgias's Encomium of Helen and Plato's Apology of Socrates." Thesis, King's College London (University of London), 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.428996.
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In this thesis I reflect on selfhood in Gorgias' Encomium of Helen and Plato's Apology of Socrates. I argue that Plato develops a reflective account of `the self' and that he does it in contrast to a Gorgianic account of the soul as passively determined from the outside, which we find in Helen. Plato develops a picture of the soul, which he finds in Gorgias, as if it were a vessel or a container. The soul-as-a-vessel model entails a particular account of knowledge, teaching, and learning. Plato juxtaposes the soul-as-a-vessel model and its epistemology with a reflective model of the soul, which entails a very different account of what knowledge, teaching, and learning are. I argue that only one of these two models of the soul, namely the reflective model, is a proper model of the self. The other model does not amount to an account of the self because the soul on this model does not have any ownership or control over its beliefs. I will argue that we can understandth e Apology better if we interpret it in light of theset wo modelso f the soul and their epistemology. In the course of my analysis of Plato I shall also offer an interpretation of passages in the Ion, the Protagoras, the Meno, and the Phaedrus, which grounds and supports my analysis of the Apology and its connection to Gorgias.