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
have his own ergon, and in the Laws (885b ff., 888c, 948c ff.) Plato actively
condemns those who hold that the gods "take no thought for human affairs." In
any case, there is good evidence that Socrates believed in divine activity (e.g.,
that they ...
the gods' ergon — if they had one — would be the accomplishment of the good in
human life. Versenyi provides no argument for this crucial supposition, which
arbitrarily delimits the class of the gods' good acts to those in the merely human ...
with Socrates' claim that it is the ergon of the gods that "holds the key to the
definition he seeks" and is at odds with the claim that Euthyphro's account of piety
at 14b1-7 could have been much briefer than it was. My argument in the main text
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