Plato?s Apology, recounts Socrates? trial in roughly 399 BCE, where he was convicted for corrupting the youth of Athens and impiety, and sentenced to death. His trial to this day is one of the most widely debated and discussed in western philosophy, touching points of justice. democracy and of course philosophy. While the question of whether Socrates was wrongfully Convicted and sentenced to death is a complex one, this essay will argue that he was indeed. wrongfully convicted, by taking a look at the history, charges, politics, and social context of the case. trial, using Socrates' defense as recorded in Plato?s apology. When talking about the trial of Socrates it is important to first take a look at the historical. context of Athens …show more content…
They started with their democratic opponents however the purge. later included innocent residents, totaling over 1500 residents killed. Eventually democracy was restored, however Athenians were still in fear and desired stability. As such many Athenians were suspicious of ideas or individuals that seemed to deviate from the democratic order of the city. That?s where Socrates comes in, he was a well known public figure whose philosophy. inquiries often questioned what conventional wisdom was, a destabilizing force. Socrates was charged with emulation and corrupting the youth, these charges although not. inherently illegal were a great offense to Athens. In Athens at this time these charges were tied. to the politics and social dynamics. As such, Meletus, Anytus, and Lycon believed that Socrates' teachings were dangerous for the youth, encouraging them to question authority and tradition. values, as well as religion and the moral fabric of the city. However, Socrates demonstrates otherwise in Plato?s Apology, with his defense that his philosophical activities were being distorted to fit the charges. Socrates never explicitly taught impiety or to rebel against the state. Merleau-Ponty said it best,?Truth does not?inhabit? …show more content…
who was a key player in restoring democracy to Athens after the reign of the Thirty Tyrants. As Such his motivations most likely focused on political concerns as Socrates was known to question the legitimacy of democratic majorities. Socrates' philosophical inquiries often led him. question the democratic process of the city. He wondered whether in matters of governance. should it be left to popular vote or should it be in the hands of those with actual wisdom and knowledge. The sand is a sand. Although Socrates was not encouraging the return of the oligarchy, his criticism alienated him away from democratic leaders like Anytus. In this light, Socrates' trial seems more of a way for the democratic leadership to reassert. stability and traditional values that tumbled after the Peloponnesian war. His unorthodox methods and public questions of authoritative figures made him a convenient scapegoat, As Socrates became a symbol of anti-democracy that was wreaking havoc in Athens, even if he himself was not actively involved in their actions. Socrates, as a philosopher, did not take this trial as a play with his life on the
and Meier's (2011) The Elements of Counseling, I was immediately intrigued by the title of Chapter Five, “Counselor, Know Thyself”. In the title, I made intuitive connections with many important concepts imbedded in Philosophy. As an example, In Plato’s Phaedrus (2003), the master protagonist, Socrates, explains to Phaedrus that he has no time to explain trivial things, “…and the reason, my friend, is this: I am not yet able as the Delphic inscription has it, to know myself; so it seems to me ridiculous
Mid-Length Research Paper As evidenced in four of Plato’s early Socratic dialogues: Euthyphro, Apology, Crito, and Meno, Plato believes that although people are capable of having right opinions regarding virtue, which are acquired by divine intervention, people are incapable of having right knowledge of virtue. Although Plato often relates virtue to knowledge or wisdom, unlike knowledge virtue is unteachable as evidenced by its lack of teachers or moral experts capable of forming a proper definition
of the liberal tradition, while Searle argues that a victory for multiculturalism would mean the destruction of the Western intellectual heritage. This paper will examine some of the arguments on both sides of the issue and propose an interpretation of multiculturalism as particularly significant for teaching philosophy. ... ... middle of paper ... ...Recognition," in Multiculturalism. Amy Gutmann, ed. (Princeton: Princeton University Press, 1994), pp. 25-73. (2) "Rationality and Realism.
aspirations of Greek paideia (Latin humanitas). The most challenging attacks on these aspirations come from standpoints which share a postmodern attitude of opposition towards inherited cultural ideals, especially those which claim universality. This paper first examines optimistic and pessimistic prospects for the educational heritage of humanitas, concluding that, in the face of cultural disparateness which is increasingly evident in post-Enlightenment cultures, the pessimistic case seems to be more
Shelley once said, "We are all Greeks," a sentiment which was echoed by many of his contemporaries who shared his belief that theirs was an age of achievement comparable to the Greeks.[1] Even beyond that era, people today hold a widespread belief that, although we aren't quite Greek ourselves, we are quite capable of understanding them, and that we have an innate familiarity with the Greek tradition. Our claim of an affinity to Greek literature can be found almost anywhere in modern society;