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 85
Socrates' silence on his view of traditional cult and his own cult practices can,
again, be explained by noting that time is ... such traditional actions actually do
constitute good evidence of piety and theism, when clearly they do not for
rally, will be taken as denying to ritual most or all of its traditional meaning. Thus,
by responding to the atheism charge, Socrates also addressed the fears of those
who perceived a serious threat to cult practice in that charge. Moreover, since ...
By the end of this chapter it will be clear that on my account (at least) Socrates
does not endorse a form of the intellectualist rejection of divination's efficacy,5 but
also does not merely take the operations of traditional divinatory practices at face
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