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 24
Socrates, for instance, castigates the Sophists and natural philosophers for
attempting to be "wise in a wisdom more than human" (Ap. 20e), an attempt he
has given up (cf. Ap. 20e, Phd. 97b-101a, Mem. 1.1.11-16, Phdr. 229e)."7
Lacking such ...
21. Dodds (7), 198 n. 36. 22. That he sees himself as obligated to interpret
divinatory signs is indicated (again) by his efforts to understand the Delphic
Oracle's report. 23. Ap. 40b1, c3-4; Eud. 272e4; Phdr. 242b9; R. 496c4; Mem. 1.1.
14' Very like a mystic — but without the later mystical notion of the soul's union
with the divine — Plato offers images of the soul's return to whence it came (Phd.
66e-67b) and its nourishment by its contact with the Forms (Phdr. 247d-e; cf.
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