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 30
Hipp. 7 ff.), we should reciprocate the gods' gifts by honoring the gods in fitting
ways through performing acts with the inner intention to so honor them (acts
which are also virtuous [Mem. 4.3.17]; cf. Chapter 2.2). While, again, serving the
Hence, e.g., Socrates can be as certain as is humanly possible that his mission is
virtuous without having a complete and certain account of either his mission or
the attending ethical concepts; see Chapter 2.2 and Brickhouse and Smith (14) ...
Rather, he only advises people not to think more of financial gain than of well-
being (Ap. 36c, 29e-30a) and the knowledge that is needed for the virtuous use
of such material goods (Ap. 30b; Eud. 282a). Socrates may hold that the wisdom
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