The Religion of Socrates
Pennsylvania State University Press, 1996 - 353 sivua
This study argues that to understand Socrates we must uncover and analyze his religious views, since his philosophical and religious views are part of one seamless whole. Mark McPherran provides a close analysis of the relevant Socratic texts, an analysis that yields a comprehensive and original account of Socrates' commitments to religion (e.g., the nature of the gods, the immortality of the soul).
McPherran finds that Socrates was not only a rational philosopher of the first rank, but a figure with a profoundly religious nature as well, believing in the existence of gods vastly superior to ourselves in power and wisdom and sharing other traditional religious commitments with his contemporaries. However, Socrates was just as much a sensitive critic and rational reformer of both the religious tradition he inherited and the new cultic incursions he encountered. McPherran contends that Socrates saw his religious commitments as integral to his philosophical mission of moral examination and, in turn, used the rationally derived convictions underlying that mission to reshape the religious conventions of his time. As a result, Socrates made important contributions to the rational reformation of Greek religion, contributions that incited and informed the theology of his brilliant pupil, Plato.
Tulokset 1 - 3 kokonaismäärästä 23
176a; cf. 220d), while Phaedo 61b shows us a hymn to the gods (see also Eud.
275d).12' Nonetheless, we cannot conclude from this relative lack of testimony
that Socrates did not sacrifice or pray on a regular basis. Indeed, we may infer
The Phaedo — notwithstanding its interest in Platonic Forms — is also just as
interested in portraying Socrates' last day on earth. It is on virtually all accounts a
patchwork of Socratic memorabilia and Platonic metaphysics, with the
... according to the testimony of Phaedo 97b- 98b and Cratylus 400a, Socrates
was very much attracted to Anaxagoras's postulation of a cosmic, ordering
Intelligence.124 While both passages are from middle-period texts, this particular
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