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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Socrates</h1><div class="u-tcGrayDark">22,786 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>Socrates</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/Socrates">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Socrates/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Socrates/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Socrates/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Socrates">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42084929" data-work_id="42084929" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42084929/De_Luise_Volontariet%C3%A0_in_Platone">De Luise. Volontarietà in Platone</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Il saggio di Fulvia de Luise – L’involontarietà socratica del male e il macigno della responsabilità platonica. Tra il Protagora e il mito di Er – costituisce un tentativo di ricostruzione della posizione platonica sulla questione della... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42084929" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Il saggio di Fulvia de Luise – L’involontarietà socratica del male e il macigno della responsabilità platonica. Tra il Protagora e il mito di Er – costituisce un tentativo di ricostruzione della posizione platonica sulla questione della libertà morale, attraverso i movimenti di vera e propria metamorfosi che investono la figura di Socrate nei Dialoghi. Senza proporsi di distinguere ciò che appartenne realmente a Socrate da ciò che Platone gli attribuisce, l’autrice intende porre a confronto due luoghi della rappresentazione platonica in cui il personaggio Socrate prende posizione in merito alla responsabilità individuale, con esiti apparentemente divergenti: il noto passaggio del Protagora in cui Socrate afferma che chi fa il male lo fa involontariamente, a causa dell’ignoranza; la perentoria asserzione contenuta nel mito di Er (Repubblica X), che attribuisce al soggetto umano una responsabilità assoluta nella gestione delle proprie scelte morali. Un’analisi mirata delle strategie rappresentative seguite da Platone nei due dialoghi, dove è sempre presente il filo conduttore del confronto tra Socrate e i poeti, conduce a un’ipotesi di sostanziale continuità e di perdurante socratismo tra i due contesti, in cui la validità della scelta morale resta vincolata al primato del sapere.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42084929" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b7c1b1c5494183757f2d7e4c0e111df3" rel="nofollow" data-download="{"attachment_id":62214096,"asset_id":42084929,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62214096/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="39973980" href="https://unitn.academia.edu/DeLuise">Fulvia De Luise</a><script data-card-contents-for-user="39973980" type="text/json">{"id":39973980,"first_name":"Fulvia","last_name":"De Luise","domain_name":"unitn","page_name":"DeLuise","display_name":"Fulvia De Luise","profile_url":"https://unitn.academia.edu/DeLuise?f_ri=10009","photo":"https://0.academia-photos.com/39973980/30076642/27917407/s65_fulvia.de_luise.jpg"}</script></span></span></li><li class="js-paper-rank-work_42084929 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42084929"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42084929, container: ".js-paper-rank-work_42084929", }); 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$(".js-view-count[data-work-id=42084929]").text(description); $(".js-view-count-work_42084929").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42084929").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42084929"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="34442" rel="nofollow" href="https://www.academia.edu/Documents/in/Responsibility">Responsibility</a>, <script data-card-contents-for-ri="34442" type="text/json">{"id":34442,"name":"Responsibility","url":"https://www.academia.edu/Documents/in/Responsibility?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="508253" rel="nofollow" href="https://www.academia.edu/Documents/in/Voluntary_Action">Voluntary Action</a><script data-card-contents-for-ri="508253" type="text/json">{"id":508253,"name":"Voluntary Action","url":"https://www.academia.edu/Documents/in/Voluntary_Action?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42084929]'), work: {"id":42084929,"title":"De Luise. Volontarietà in Platone","created_at":"2020-02-27T04:32:14.050-08:00","url":"https://www.academia.edu/42084929/De_Luise_Volontariet%C3%A0_in_Platone?f_ri=10009","dom_id":"work_42084929","summary":"Il saggio di Fulvia de Luise – L’involontarietà socratica del male e il macigno della responsabilità platonica. Tra il Protagora e il mito di Er – costituisce un tentativo di ricostruzione della posizione platonica sulla questione della libertà morale, attraverso i movimenti di vera e propria metamorfosi che investono la figura di Socrate nei Dialoghi. Senza proporsi di distinguere ciò che appartenne realmente a Socrate da ciò che Platone gli attribuisce, l’autrice intende porre a confronto due luoghi della rappresentazione platonica in cui il personaggio Socrate prende posizione in merito alla responsabilità individuale, con esiti apparentemente divergenti: il noto passaggio del Protagora in cui Socrate afferma che chi fa il male lo fa involontariamente, a causa dell’ignoranza; la perentoria asserzione contenuta nel mito di Er (Repubblica X), che attribuisce al soggetto umano una responsabilità assoluta nella gestione delle proprie scelte morali. Un’analisi mirata delle strategie rappresentative seguite da Platone nei due dialoghi, dove è sempre presente il filo conduttore del confronto tra Socrate e i poeti, conduce a un’ipotesi di sostanziale continuità e di perdurante socratismo tra i due contesti, in cui la validità della scelta morale resta vincolata al primato del sapere. ","downloadable_attachments":[{"id":62214096,"asset_id":42084929,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":39973980,"first_name":"Fulvia","last_name":"De Luise","domain_name":"unitn","page_name":"DeLuise","display_name":"Fulvia De Luise","profile_url":"https://unitn.academia.edu/DeLuise?f_ri=10009","photo":"https://0.academia-photos.com/39973980/30076642/27917407/s65_fulvia.de_luise.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":34442,"name":"Responsibility","url":"https://www.academia.edu/Documents/in/Responsibility?f_ri=10009","nofollow":true},{"id":508253,"name":"Voluntary Action","url":"https://www.academia.edu/Documents/in/Voluntary_Action?f_ri=10009","nofollow":true},{"id":742205,"name":"Representations of Socrates","url":"https://www.academia.edu/Documents/in/Representations_of_Socrates?f_ri=10009"},{"id":1813983,"name":"Myth of Er","url":"https://www.academia.edu/Documents/in/Myth_of_Er?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_39139430" data-work_id="39139430" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39139430/Nietzsches_Revaluation_of_Socrates">Nietzsche's Revaluation of Socrates</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39139430" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3b9a0f020900f199ca8893675e3e097b" rel="nofollow" data-download="{"attachment_id":59293213,"asset_id":39139430,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/59293213/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="10519419" href="https://vassar.academia.edu/ChristopherRaymond">Christopher C Raymond</a><script data-card-contents-for-user="10519419" type="text/json">{"id":10519419,"first_name":"Christopher","last_name":"Raymond","domain_name":"vassar","page_name":"ChristopherRaymond","display_name":"Christopher C Raymond","profile_url":"https://vassar.academia.edu/ChristopherRaymond?f_ri=10009","photo":"https://0.academia-photos.com/10519419/3623754/117813100/s65_christopher.raymond.png"}</script></span></span></li><li class="js-paper-rank-work_39139430 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="39139430"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 39139430, container: ".js-paper-rank-work_39139430", }); 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$(".js-view-count[data-work-id=39139430]").text(description); $(".js-view-count-work_39139430").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_39139430").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="39139430"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">2</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="8303" rel="nofollow" href="https://www.academia.edu/Documents/in/Friedrich_Nietzsche">Friedrich Nietzsche</a>, <script data-card-contents-for-ri="8303" type="text/json">{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a><script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=39139430]'), work: {"id":39139430,"title":"Nietzsche's Revaluation of Socrates","created_at":"2019-05-15T08:29:01.316-07:00","url":"https://www.academia.edu/39139430/Nietzsches_Revaluation_of_Socrates?f_ri=10009","dom_id":"work_39139430","summary":null,"downloadable_attachments":[{"id":59293213,"asset_id":39139430,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":10519419,"first_name":"Christopher","last_name":"Raymond","domain_name":"vassar","page_name":"ChristopherRaymond","display_name":"Christopher C Raymond","profile_url":"https://vassar.academia.edu/ChristopherRaymond?f_ri=10009","photo":"https://0.academia-photos.com/10519419/3623754/117813100/s65_christopher.raymond.png"}],"research_interests":[{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_81200369" data-work_id="81200369" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/81200369/Review_of_Ann_Ward_The_Socratic_Individual_">Review of Ann Ward, "The Socratic Individual"</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In The Socratic Individual, Ann Ward sets out to "investigate the cause of the renewed interest in Socrates" among certain post-Hegelian thinkers, namely, Kierkegaard, John Stuart Mill, and Nietzsche. Her aim is to elucidate the roots of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_81200369" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In The Socratic Individual, Ann Ward sets out to "investigate the cause of the renewed interest in Socrates" among certain post-Hegelian thinkers, namely, Kierkegaard, John Stuart Mill, and Nietzsche. Her aim is to elucidate the roots of the twentieth-century political philosopher Leo Strauss's "turn to Socrates," which she claims is "a manifestation of a philosophic movement that began in earnest in the nineteenth century" (1). The importance of the subject matter speaks for itself; serious students of political philosophy will no doubt take a keen interest in the issues Ward examines. Her study also has much to recommend it, not least the bold decision to approach such a rich period in the history of philosophy through the apparently narrow question, What is Socrates? Seth Benardete once remarked, "What philosophy is seems to be inseparable from the question of how to read Plato." If so, then how a thinker understands Socrates, generally the Platonic Socrates-that is, what place he gives him in his thought-might well provide peculiarly direct access to what he takes philosophy to be. Ward is at her best when discussing each of the texts under consideration. She sets the stage with a discussion of the introduction to Hegel's Philosophy of History, where "the coming together of the universal and the particular, the ideal and the real, in the modern liberal state, means that the Socratic form of philosophy, like history, should and does cease" (14). In other words, Hegel's deification of the state, as Ward puts it, entails that "the universal, rational idea and the divine are not above the state but rather comprehended by it," so that "Socratic skepticism. .. should cease when the modern state comes into being" (23). Consequently, "there is no more need for either philosophical or political greatness" (25). In two successive chapters, Ward reconstructs Kierkegaard's attempt to rescue this lost greatness in the figures of Abraham in Fear and Trembling and Socrates in On the Concept of Irony with Continual Reference to Socrates and Philosophical Fragments. Beyond the universal and ideal embodied in the modern liberal state, Kierkegaard identifies "a passionate particularity or subjectivity" (71). Arguing for the primacy of passion and love over reason, Kierkegaard aims to expose the limits of the Hegelian deification of the state as encompassing the universal and ideal.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/81200369" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="52f1d3cad33210d4d080c13c7189864e" rel="nofollow" data-download="{"attachment_id":87328420,"asset_id":81200369,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/87328420/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2013749" href="https://independent.academia.edu/PriouAlex">Alex Priou</a><script data-card-contents-for-user="2013749" type="text/json">{"id":2013749,"first_name":"Alex","last_name":"Priou","domain_name":"independent","page_name":"PriouAlex","display_name":"Alex Priou","profile_url":"https://independent.academia.edu/PriouAlex?f_ri=10009","photo":"https://0.academia-photos.com/2013749/665106/149414982/s65_alex.priou.png"}</script></span></span></li><li class="js-paper-rank-work_81200369 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="81200369"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 81200369, container: ".js-paper-rank-work_81200369", }); 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$(".js-view-count[data-work-id=81200369]").text(description); $(".js-view-count-work_81200369").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_81200369").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="81200369"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">11</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8303" rel="nofollow" href="https://www.academia.edu/Documents/in/Friedrich_Nietzsche">Friedrich Nietzsche</a>, <script data-card-contents-for-ri="8303" type="text/json">{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a><script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=81200369]'), work: {"id":81200369,"title":"Review of Ann Ward, \"The Socratic Individual\"","created_at":"2022-06-10T18:41:10.997-07:00","url":"https://www.academia.edu/81200369/Review_of_Ann_Ward_The_Socratic_Individual_?f_ri=10009","dom_id":"work_81200369","summary":"In The Socratic Individual, Ann Ward sets out to \"investigate the cause of the renewed interest in Socrates\" among certain post-Hegelian thinkers, namely, Kierkegaard, John Stuart Mill, and Nietzsche. Her aim is to elucidate the roots of the twentieth-century political philosopher Leo Strauss's \"turn to Socrates,\" which she claims is \"a manifestation of a philosophic movement that began in earnest in the nineteenth century\" (1). The importance of the subject matter speaks for itself; serious students of political philosophy will no doubt take a keen interest in the issues Ward examines. Her study also has much to recommend it, not least the bold decision to approach such a rich period in the history of philosophy through the apparently narrow question, What is Socrates? Seth Benardete once remarked, \"What philosophy is seems to be inseparable from the question of how to read Plato.\" If so, then how a thinker understands Socrates, generally the Platonic Socrates-that is, what place he gives him in his thought-might well provide peculiarly direct access to what he takes philosophy to be. Ward is at her best when discussing each of the texts under consideration. She sets the stage with a discussion of the introduction to Hegel's Philosophy of History, where \"the coming together of the universal and the particular, the ideal and the real, in the modern liberal state, means that the Socratic form of philosophy, like history, should and does cease\" (14). In other words, Hegel's deification of the state, as Ward puts it, entails that \"the universal, rational idea and the divine are not above the state but rather comprehended by it,\" so that \"Socratic skepticism. .. should cease when the modern state comes into being\" (23). Consequently, \"there is no more need for either philosophical or political greatness\" (25). In two successive chapters, Ward reconstructs Kierkegaard's attempt to rescue this lost greatness in the figures of Abraham in Fear and Trembling and Socrates in On the Concept of Irony with Continual Reference to Socrates and Philosophical Fragments. Beyond the universal and ideal embodied in the modern liberal state, Kierkegaard identifies \"a passionate particularity or subjectivity\" (71). Arguing for the primacy of passion and love over reason, Kierkegaard aims to expose the limits of the Hegelian deification of the state as encompassing the universal and ideal.","downloadable_attachments":[{"id":87328420,"asset_id":81200369,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2013749,"first_name":"Alex","last_name":"Priou","domain_name":"independent","page_name":"PriouAlex","display_name":"Alex Priou","profile_url":"https://independent.academia.edu/PriouAlex?f_ri=10009","photo":"https://0.academia-photos.com/2013749/665106/149414982/s65_alex.priou.png"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=10009","nofollow":true},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":13803,"name":"Nietzsche","url":"https://www.academia.edu/Documents/in/Nietzsche?f_ri=10009"},{"id":14945,"name":"Kierkegaard","url":"https://www.academia.edu/Documents/in/Kierkegaard?f_ri=10009"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=10009"},{"id":27262,"name":"Leo Strauss","url":"https://www.academia.edu/Documents/in/Leo_Strauss?f_ri=10009"},{"id":35668,"name":"John Stuart Mill","url":"https://www.academia.edu/Documents/in/John_Stuart_Mill?f_ri=10009"},{"id":48890,"name":"Soren Kierkegaard","url":"https://www.academia.edu/Documents/in/Soren_Kierkegaard?f_ri=10009"},{"id":742205,"name":"Representations of Socrates","url":"https://www.academia.edu/Documents/in/Representations_of_Socrates?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_75335293" data-work_id="75335293" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/75335293/Il_dialogo_che_trasforma">Il dialogo che trasforma</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Perché è necessario il dialogo? Partendo da Socrate e Platone e arrivando al dibattito contemporaneo sull’epistemologia delle virtù, passando per Giordano Bruno, Minna Specht e Luce Irigaray, Laura Candiotto sostiene che senza il dialogo... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_75335293" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Perché è necessario il dialogo? Partendo da Socrate e Platone e arrivando al dibattito contemporaneo sull’epistemologia delle virtù, passando per Giordano Bruno, Minna Specht e Luce Irigaray, Laura Candiotto sostiene che senza il dialogo non si possa cambiare, né a livello individuale, né collettivo. Affinché il cambiamento sia positivo, il dialogo mette in atto una trasformazione che purifica non solo gli errori di giudizio ma anche lo stile di vita. Il dialogo tende così alla creazione di spazi per una relazione con la differenza dove l’intreccio continuo di gesti, emozioni e parole si coniuga con la fiducia nelle capacità di miglioramento di sé stessi, degli interlocutori e del contesto che si abita. Ma come è possibile trasformarsi grazie al dialogo? Attraverso lo studio di una dialettica incarnata e situata nel contesto relazionale, Candiotto offre strumenti concettuali ed esempi concreti che spingono il lettore a sperimentare una dialogica appassionata in prima persona plurale.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/75335293" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c40a6da0f3bf93053be14fdcef9d6bda" rel="nofollow" data-download="{"attachment_id":83144462,"asset_id":75335293,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/83144462/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3473685" href="https://upce.academia.edu/LauraCandiotto">Laura Candiotto</a><script data-card-contents-for-user="3473685" type="text/json">{"id":3473685,"first_name":"Laura","last_name":"Candiotto","domain_name":"upce","page_name":"LauraCandiotto","display_name":"Laura Candiotto","profile_url":"https://upce.academia.edu/LauraCandiotto?f_ri=10009","photo":"https://0.academia-photos.com/3473685/2837970/13414697/s65_laura.candiotto.jpg"}</script></span></span></li><li class="js-paper-rank-work_75335293 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="75335293"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 75335293, container: ".js-paper-rank-work_75335293", }); 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$(".js-view-count[data-work-id=75335293]").text(description); $(".js-view-count-work_75335293").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_75335293").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="75335293"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="130005" rel="nofollow" href="https://www.academia.edu/Documents/in/Educazione">Educazione</a>, <script data-card-contents-for-ri="130005" type="text/json">{"id":130005,"name":"Educazione","url":"https://www.academia.edu/Documents/in/Educazione?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="188127" rel="nofollow" href="https://www.academia.edu/Documents/in/Platone">Platone</a>, <script data-card-contents-for-ri="188127" type="text/json">{"id":188127,"name":"Platone","url":"https://www.academia.edu/Documents/in/Platone?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="427826" rel="nofollow" href="https://www.academia.edu/Documents/in/Dialogo">Dialogo</a><script data-card-contents-for-ri="427826" type="text/json">{"id":427826,"name":"Dialogo","url":"https://www.academia.edu/Documents/in/Dialogo?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=75335293]'), work: {"id":75335293,"title":"Il dialogo che trasforma","created_at":"2022-04-03T11:06:56.582-07:00","url":"https://www.academia.edu/75335293/Il_dialogo_che_trasforma?f_ri=10009","dom_id":"work_75335293","summary":"Perché è necessario il dialogo? Partendo da Socrate e Platone e arrivando al dibattito contemporaneo sull’epistemologia delle virtù, passando per Giordano Bruno, Minna Specht e Luce Irigaray, Laura Candiotto sostiene che senza il dialogo non si possa cambiare, né a livello individuale, né collettivo. Affinché il cambiamento sia positivo, il dialogo mette in atto una trasformazione che purifica non solo gli errori di giudizio ma anche lo stile di vita. Il dialogo tende così alla creazione di spazi per una relazione con la differenza dove l’intreccio continuo di gesti, emozioni e parole si coniuga con la fiducia nelle capacità di miglioramento di sé stessi, degli interlocutori e del contesto che si abita. Ma come è possibile trasformarsi grazie al dialogo? Attraverso lo studio di una dialettica incarnata e situata nel contesto relazionale, Candiotto offre strumenti concettuali ed esempi concreti che spingono il lettore a sperimentare una dialogica appassionata in prima persona plurale.","downloadable_attachments":[{"id":83144462,"asset_id":75335293,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3473685,"first_name":"Laura","last_name":"Candiotto","domain_name":"upce","page_name":"LauraCandiotto","display_name":"Laura Candiotto","profile_url":"https://upce.academia.edu/LauraCandiotto?f_ri=10009","photo":"https://0.academia-photos.com/3473685/2837970/13414697/s65_laura.candiotto.jpg"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":130005,"name":"Educazione","url":"https://www.academia.edu/Documents/in/Educazione?f_ri=10009","nofollow":true},{"id":188127,"name":"Platone","url":"https://www.academia.edu/Documents/in/Platone?f_ri=10009","nofollow":true},{"id":427826,"name":"Dialogo","url":"https://www.academia.edu/Documents/in/Dialogo?f_ri=10009","nofollow":true},{"id":695267,"name":"Pratiche Filosofiche","url":"https://www.academia.edu/Documents/in/Pratiche_Filosofiche?f_ri=10009"},{"id":1198428,"name":"Filosofia","url":"https://www.academia.edu/Documents/in/Filosofia?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_79925302 coauthored" data-work_id="79925302" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/79925302/Soares_Lucas_No_s%C3%A9_de_otra_cosa_que_de_asuntos_er%C3%B3ticos_El_saber_er%C3%B3tico_de_S%C3%B3crates_y_la_t%C3%A9chne_de_la_caza_de_hombres_en_M%C3%A1rsico_C_ed_Socrates_and_the_Socratic_Philosophies_Selected_Papers_from_Socratica_Sankt_Augustin_Academia_Verlag_2022_pp_151_162_ISBN_978_3_98572_004_0">Soares, Lucas, «“No sé de otra cosa que de asuntos eróticos”. El saber erótico de Sócrates y la téchne de la caza de hombres», en Mársico, C. (ed.), Socrates and the Socratic Philosophies. Selected Papers from Socratica, Sankt Augustin, Academia Verlag, 2022, pp. 151-162. ISBN 978-3-98572-004-0.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Wie kann man sich dem sokratischen Rätsel stellen? Dieses Buch bietet einige Anhaltspunkte, um das Problem von Sokrates und den sokratischen Philosophien aus verschiedenen Perspektiven anzugehen. Behandelt werden Sokrates und das... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_79925302" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Wie kann man sich dem sokratischen Rätsel stellen? Dieses Buch bietet einige Anhaltspunkte, um das Problem von Sokrates und den sokratischen Philosophien aus verschiedenen Perspektiven anzugehen. Behandelt werden Sokrates und das sokratische Umfeld; das Problem des Sokrates bei Platon; die sokratischen Linien (darunter Antisthenes, die Megariker, die Cirenäer und Aischines) und die sokratische Rezeption bei Aristoteles, der epikureischen Tradition und Cicero.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/79925302" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4cf8203f6f5bfa27b289a739888ab760" rel="nofollow" data-download="{"attachment_id":86477246,"asset_id":79925302,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/86477246/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13995935" href="https://uba.academia.edu/LucasSoares">Lucas Soares</a><script data-card-contents-for-user="13995935" type="text/json">{"id":13995935,"first_name":"Lucas","last_name":"Soares","domain_name":"uba","page_name":"LucasSoares","display_name":"Lucas Soares","profile_url":"https://uba.academia.edu/LucasSoares?f_ri=10009","photo":"https://0.academia-photos.com/13995935/3867725/41002516/s65_lucas.soares.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-79925302">+1</span><div class="hidden js-additional-users-79925302"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://uba.academia.edu/ClaudiaM%C3%A1rsico">Claudia Mársico</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-79925302'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-79925302').html(); } } new HoverPopover(popoverSettings); })();</script></li><li class="js-paper-rank-work_79925302 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="79925302"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 79925302, container: ".js-paper-rank-work_79925302", }); });</script></li><li class="js-percentile-work_79925302 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 79925302; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_79925302"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_79925302 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="79925302"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 79925302; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=79925302]").text(description); $(".js-view-count-work_79925302").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_79925302").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="79925302"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="575165" rel="nofollow" href="https://www.academia.edu/Documents/in/Erotica_and_Sexuality">Erotica and Sexuality</a><script data-card-contents-for-ri="575165" type="text/json">{"id":575165,"name":"Erotica and Sexuality","url":"https://www.academia.edu/Documents/in/Erotica_and_Sexuality?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=79925302]'), work: {"id":79925302,"title":"Soares, Lucas, «“No sé de otra cosa que de asuntos eróticos”. El saber erótico de Sócrates y la téchne de la caza de hombres», en Mársico, C. (ed.), Socrates and the Socratic Philosophies. Selected Papers from Socratica, Sankt Augustin, Academia Verlag, 2022, pp. 151-162. ISBN 978-3-98572-004-0.","created_at":"2022-05-25T17:44:02.961-07:00","url":"https://www.academia.edu/79925302/Soares_Lucas_No_s%C3%A9_de_otra_cosa_que_de_asuntos_er%C3%B3ticos_El_saber_er%C3%B3tico_de_S%C3%B3crates_y_la_t%C3%A9chne_de_la_caza_de_hombres_en_M%C3%A1rsico_C_ed_Socrates_and_the_Socratic_Philosophies_Selected_Papers_from_Socratica_Sankt_Augustin_Academia_Verlag_2022_pp_151_162_ISBN_978_3_98572_004_0?f_ri=10009","dom_id":"work_79925302","summary":"Wie kann man sich dem sokratischen Rätsel stellen? Dieses Buch bietet einige Anhaltspunkte, um das Problem von Sokrates und den sokratischen Philosophien aus verschiedenen Perspektiven anzugehen. Behandelt werden Sokrates und das sokratische Umfeld; das Problem des Sokrates bei Platon; die sokratischen Linien (darunter Antisthenes, die Megariker, die Cirenäer und Aischines) und die sokratische Rezeption bei Aristoteles, der epikureischen Tradition und Cicero.","downloadable_attachments":[{"id":86477246,"asset_id":79925302,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":13995935,"first_name":"Lucas","last_name":"Soares","domain_name":"uba","page_name":"LucasSoares","display_name":"Lucas Soares","profile_url":"https://uba.academia.edu/LucasSoares?f_ri=10009","photo":"https://0.academia-photos.com/13995935/3867725/41002516/s65_lucas.soares.jpg"},{"id":100699,"first_name":"Claudia","last_name":"Mársico","domain_name":"uba","page_name":"ClaudiaMársico","display_name":"Claudia Mársico","profile_url":"https://uba.academia.edu/ClaudiaM%C3%A1rsico?f_ri=10009","photo":"https://0.academia-photos.com/100699/27748/17017910/s65_claudia.m_rsico.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":575165,"name":"Erotica and Sexuality","url":"https://www.academia.edu/Documents/in/Erotica_and_Sexuality?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_76750769" data-work_id="76750769" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/76750769/La_educaci%C3%B3n_musical_en_los_libros_II_y_III_de_la_Rep%C3%BAblica_de_Plat%C3%B3n">La educación musical en los libros II y III de la República de Platón</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">El tema de esta tesis es la educación musical en la filosofía de Platón. En la República de Platón, la etapa educativa más importante es la niñez; los vehículos de esta educación son la mousiké para el alma (o mente) y la gimnasia para el... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_76750769" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">El tema de esta tesis es la educación musical en la filosofía de Platón. En la República de Platón, la etapa educativa más importante es la niñez; los vehículos de esta educación son la mousiké para el alma (o mente) y la gimnasia para el cuerpo. La palabra griega mousiké describe un conjunto de artes compuesto por la música, la poesía, el canto y el baile. Así mismo, una educación musical para Platón describe una educación cultural. Además, Platón entiende que la conservación política de la ciudad ideal depende de una adecuada práctica musical, y de proteger los modos musicales. Por ende, la educación musical es un tema meridiano en la pedagogía si concedemos que la República es más bien un libro cuyo tema es la educación. Que el elemento fundamental del tema educativo (la mousiké) provoque sorpresa, sea en el lector antiguo o moderno, problematiza el significado del concepto humano de la educación. Que provoque sorpresa puede dejar entrever que una pedagogía que no otorga a las artes (y notablemente, a los modos musicales) importancia suprema, está condenada al fracaso. Igual destino puede esperar a una filosofía o práctica política que ignore su importancia. Es en el contexto de estas inquietudes que surge la pregunta que esta tesis intenta contestar: ¿Por qué considera Platón que la mousiké es central en la polis? La tesis que se defiende es la siguiente: Platón postula que la mousiké es aquello que educa la sociedad porque tiene el efecto de moldear el alma (o la mente). Esto tiene consecuencias políticas, pues la legislación y la justicia, que son las dos artes de la política, dependen del carácter de los individuos que componen la polis.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/76750769" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="5cf5e375f51769b37c07b62e47bfda0b" rel="nofollow" data-download="{"attachment_id":84350481,"asset_id":76750769,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/84350481/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="90839176" href="https://uprrp.academia.edu/ManuelFigueroa">Manuel Figueroa Bonilla</a><script data-card-contents-for-user="90839176" type="text/json">{"id":90839176,"first_name":"Manuel","last_name":"Figueroa Bonilla","domain_name":"uprrp","page_name":"ManuelFigueroa","display_name":"Manuel Figueroa Bonilla","profile_url":"https://uprrp.academia.edu/ManuelFigueroa?f_ri=10009","photo":"https://0.academia-photos.com/90839176/25099149/76205377/s65_manuel.figueroa.jpeg"}</script></span></span></li><li class="js-paper-rank-work_76750769 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="76750769"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 76750769, container: ".js-paper-rank-work_76750769", }); 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$(".js-view-count[data-work-id=76750769]").text(description); $(".js-view-count-work_76750769").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_76750769").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="76750769"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">19</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="803" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="808" rel="nofollow" href="https://www.academia.edu/Documents/in/Aesthetics">Aesthetics</a>, <script data-card-contents-for-ri="808" type="text/json">{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a><script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=76750769]'), work: {"id":76750769,"title":"La educación musical en los libros II y III de la República de Platón","created_at":"2022-04-17T16:08:06.728-07:00","url":"https://www.academia.edu/76750769/La_educaci%C3%B3n_musical_en_los_libros_II_y_III_de_la_Rep%C3%BAblica_de_Plat%C3%B3n?f_ri=10009","dom_id":"work_76750769","summary":"El tema de esta tesis es la educación musical en la filosofía de Platón. En la República de Platón, la etapa educativa más importante es la niñez; los vehículos de esta educación son la mousiké para el alma (o mente) y la gimnasia para el cuerpo. La palabra griega mousiké describe un conjunto de artes compuesto por la música, la poesía, el canto y el baile. Así mismo, una educación musical para Platón describe una educación cultural. Además, Platón entiende que la conservación política de la ciudad ideal depende de una adecuada práctica musical, y de proteger los modos musicales. Por ende, la educación musical es un tema meridiano en la pedagogía si concedemos que la República es más bien un libro cuyo tema es la educación. Que el elemento fundamental del tema educativo (la mousiké) provoque sorpresa, sea en el lector antiguo o moderno, problematiza el significado del concepto humano de la educación. Que provoque sorpresa puede dejar entrever que una pedagogía que no otorga a las artes (y notablemente, a los modos musicales) importancia suprema, está condenada al fracaso. Igual destino puede esperar a una filosofía o práctica política que ignore su importancia. Es en el contexto de estas inquietudes que surge la pregunta que esta tesis intenta contestar: ¿Por qué considera Platón que la mousiké es central en la polis? La tesis que se defiende es la siguiente: Platón postula que la mousiké es aquello que educa la sociedad porque tiene el efecto de moldear el alma (o la mente). Esto tiene consecuencias políticas, pues la legislación y la justicia, que son las dos artes de la política, dependen del carácter de los individuos que componen la polis.","downloadable_attachments":[{"id":84350481,"asset_id":76750769,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":90839176,"first_name":"Manuel","last_name":"Figueroa Bonilla","domain_name":"uprrp","page_name":"ManuelFigueroa","display_name":"Manuel Figueroa Bonilla","profile_url":"https://uprrp.academia.edu/ManuelFigueroa?f_ri=10009","photo":"https://0.academia-photos.com/90839176/25099149/76205377/s65_manuel.figueroa.jpeg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=10009","nofollow":true},{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=10009","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=10009","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=10009","nofollow":true},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009"},{"id":2559,"name":"Philosophy of Education","url":"https://www.academia.edu/Documents/in/Philosophy_of_Education?f_ri=10009"},{"id":7032,"name":"Education Ethics","url":"https://www.academia.edu/Documents/in/Education_Ethics?f_ri=10009"},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":17609,"name":"Aesthetic Education","url":"https://www.academia.edu/Documents/in/Aesthetic_Education?f_ri=10009"},{"id":38358,"name":"History of Aesthetics","url":"https://www.academia.edu/Documents/in/History_of_Aesthetics?f_ri=10009"},{"id":38481,"name":"Aesthetics and Theory of Arts","url":"https://www.academia.edu/Documents/in/Aesthetics_and_Theory_of_Arts?f_ri=10009"},{"id":99301,"name":"Música","url":"https://www.academia.edu/Documents/in/M%C3%BAsica?f_ri=10009"},{"id":113885,"name":"Platon","url":"https://www.academia.edu/Documents/in/Platon?f_ri=10009"},{"id":152505,"name":"Plato's Republic","url":"https://www.academia.edu/Documents/in/Platos_Republic?f_ri=10009"},{"id":176403,"name":"Mousike","url":"https://www.academia.edu/Documents/in/Mousike?f_ri=10009"},{"id":196661,"name":"Platón","url":"https://www.academia.edu/Documents/in/Plat%C3%B3n?f_ri=10009"},{"id":343467,"name":"Musical Education","url":"https://www.academia.edu/Documents/in/Musical_Education?f_ri=10009"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=10009"},{"id":3406154,"name":"Plato's Republic Books II, III, and X","url":"https://www.academia.edu/Documents/in/Platos_Republic_Books_II_III_and_X?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9642448" data-work_id="9642448" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9642448/ASCP_Conference_Paper_Melbourne_2014_Bataille_and_the_Erotics_of_the_Real">ASCP Conference Paper (Melbourne, 2014): Bataille and the Erotics of the Real</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">ABSTRACT: This article considers how the erotics of the real, of Bataille, might contribute to the ethics of the real, of Lacan, and also to the genealogy of morals disclosed by Nietzsche. Combining Bataille’s anthropological... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9642448" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">ABSTRACT: This article considers how the erotics of the real, of Bataille, might contribute to the ethics of the real, of Lacan, and also to the genealogy of morals disclosed by Nietzsche. Combining Bataille’s anthropological understanding of a taboo-transgression correlation with Lacan’s analytic episteme of the real, symbolic, and imaginary, I trace a recessive loss of the erotic function of being through the Platonic, Christian, and Modern Science epochs that Nietzsche’s revaluations of the Good also centre on. What emerges is the possibility that like Bataille, figuratively speaking, the brothels of Paris should become our churches again.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9642448" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="76a3a1b80aa2238008301c59154542db" rel="nofollow" data-download="{"attachment_id":35843146,"asset_id":9642448,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35843146/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="7416900" href="https://unimelb.academia.edu/DrTimThemi">Dr Tim Themi</a><script data-card-contents-for-user="7416900" type="text/json">{"id":7416900,"first_name":"Dr Tim","last_name":"Themi","domain_name":"unimelb","page_name":"DrTimThemi","display_name":"Dr Tim Themi","profile_url":"https://unimelb.academia.edu/DrTimThemi?f_ri=10009","photo":"https://0.academia-photos.com/7416900/2759592/3340215/s65_tim.themi.jpg"}</script></span></span></li><li class="js-paper-rank-work_9642448 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9642448"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9642448, container: ".js-paper-rank-work_9642448", }); 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$(".js-view-count[data-work-id=9642448]").text(description); $(".js-view-count-work_9642448").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_9642448").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="9642448"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8303" rel="nofollow" href="https://www.academia.edu/Documents/in/Friedrich_Nietzsche">Friedrich Nietzsche</a>, <script data-card-contents-for-ri="8303" type="text/json">{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8338" rel="nofollow" href="https://www.academia.edu/Documents/in/Jacques_Lacan">Jacques Lacan</a>, <script data-card-contents-for-ri="8338" type="text/json">{"id":8338,"name":"Jacques Lacan","url":"https://www.academia.edu/Documents/in/Jacques_Lacan?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8487" rel="nofollow" href="https://www.academia.edu/Documents/in/Sigmund_Freud">Sigmund Freud</a><script data-card-contents-for-ri="8487" type="text/json">{"id":8487,"name":"Sigmund Freud","url":"https://www.academia.edu/Documents/in/Sigmund_Freud?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=9642448]'), work: {"id":9642448,"title":"ASCP Conference Paper (Melbourne, 2014): Bataille and the Erotics of the Real","created_at":"2014-12-05T19:14:48.449-08:00","url":"https://www.academia.edu/9642448/ASCP_Conference_Paper_Melbourne_2014_Bataille_and_the_Erotics_of_the_Real?f_ri=10009","dom_id":"work_9642448","summary":"ABSTRACT: This article considers how the erotics of the real, of Bataille, might contribute to the ethics of the real, of Lacan, and also to the genealogy of morals disclosed by Nietzsche. Combining Bataille’s anthropological understanding of a taboo-transgression correlation with Lacan’s analytic episteme of the real, symbolic, and imaginary, I trace a recessive loss of the erotic function of being through the Platonic, Christian, and Modern Science epochs that Nietzsche’s revaluations of the Good also centre on. What emerges is the possibility that like Bataille, figuratively speaking, the brothels of Paris should become our churches again.","downloadable_attachments":[{"id":35843146,"asset_id":9642448,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":7416900,"first_name":"Dr Tim","last_name":"Themi","domain_name":"unimelb","page_name":"DrTimThemi","display_name":"Dr Tim Themi","profile_url":"https://unimelb.academia.edu/DrTimThemi?f_ri=10009","photo":"https://0.academia-photos.com/7416900/2759592/3340215/s65_tim.themi.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true},{"id":8338,"name":"Jacques Lacan","url":"https://www.academia.edu/Documents/in/Jacques_Lacan?f_ri=10009","nofollow":true},{"id":8487,"name":"Sigmund Freud","url":"https://www.academia.edu/Documents/in/Sigmund_Freud?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":12679,"name":"Eroticism","url":"https://www.academia.edu/Documents/in/Eroticism?f_ri=10009"},{"id":12680,"name":"Georges Bataille","url":"https://www.academia.edu/Documents/in/Georges_Bataille?f_ri=10009"},{"id":25209,"name":"Euripides","url":"https://www.academia.edu/Documents/in/Euripides?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_14899724" data-work_id="14899724" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/14899724/Aristophanes_THESMOPORIAZUSAE_a_translation_as_close_to_literal_as_possible">Aristophanes: THESMOPORIAZUSAE—a translation as close to literal as possible</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">The play in which Aristophanes gives his account of the project of the third living wise man (after Socrates and Aristophanes himself): Euripides the tragic poet. To accompany Leo Strauss, SOCRATES AND ARISTOPHANES.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/14899724" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0c55d770337648c8290714cd07213d7d" rel="nofollow" data-download="{"attachment_id":38465756,"asset_id":14899724,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/38465756/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="12705588" href="https://utexas.academia.edu/ThomasPangle">Thomas L Pangle</a><script data-card-contents-for-user="12705588" type="text/json">{"id":12705588,"first_name":"Thomas","last_name":"Pangle","domain_name":"utexas","page_name":"ThomasPangle","display_name":"Thomas L Pangle","profile_url":"https://utexas.academia.edu/ThomasPangle?f_ri=10009","photo":"https://0.academia-photos.com/12705588/9877695/73749535/s65_thomas.pangle.jpg"}</script></span></span></li><li class="js-paper-rank-work_14899724 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="14899724"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 14899724, container: ".js-paper-rank-work_14899724", }); 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$(".js-view-count[data-work-id=14899724]").text(description); $(".js-view-count-work_14899724").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_14899724").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="14899724"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">14</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="833" rel="nofollow" href="https://www.academia.edu/Documents/in/Greek_Tragedy">Greek Tragedy</a>, <script data-card-contents-for-ri="833" type="text/json">{"id":833,"name":"Greek Tragedy","url":"https://www.academia.edu/Documents/in/Greek_Tragedy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="834" rel="nofollow" href="https://www.academia.edu/Documents/in/Greek_Comedy">Greek Comedy</a>, <script data-card-contents-for-ri="834" type="text/json">{"id":834,"name":"Greek Comedy","url":"https://www.academia.edu/Documents/in/Greek_Comedy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="839" rel="nofollow" href="https://www.academia.edu/Documents/in/Aristophanes">Aristophanes</a>, <script data-card-contents-for-ri="839" type="text/json">{"id":839,"name":"Aristophanes","url":"https://www.academia.edu/Documents/in/Aristophanes?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a><script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=14899724]'), work: {"id":14899724,"title":"Aristophanes: THESMOPORIAZUSAE—a translation as close to literal as possible","created_at":"2015-08-13T08:03:19.742-07:00","url":"https://www.academia.edu/14899724/Aristophanes_THESMOPORIAZUSAE_a_translation_as_close_to_literal_as_possible?f_ri=10009","dom_id":"work_14899724","summary":"The play in which Aristophanes gives his account of the project of the third living wise man (after Socrates and Aristophanes himself): Euripides the tragic poet. To accompany Leo Strauss, SOCRATES AND ARISTOPHANES.","downloadable_attachments":[{"id":38465756,"asset_id":14899724,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":12705588,"first_name":"Thomas","last_name":"Pangle","domain_name":"utexas","page_name":"ThomasPangle","display_name":"Thomas L Pangle","profile_url":"https://utexas.academia.edu/ThomasPangle?f_ri=10009","photo":"https://0.academia-photos.com/12705588/9877695/73749535/s65_thomas.pangle.jpg"}],"research_interests":[{"id":833,"name":"Greek Tragedy","url":"https://www.academia.edu/Documents/in/Greek_Tragedy?f_ri=10009","nofollow":true},{"id":834,"name":"Greek Comedy","url":"https://www.academia.edu/Documents/in/Greek_Comedy?f_ri=10009","nofollow":true},{"id":839,"name":"Aristophanes","url":"https://www.academia.edu/Documents/in/Aristophanes?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":25209,"name":"Euripides","url":"https://www.academia.edu/Documents/in/Euripides?f_ri=10009"},{"id":27262,"name":"Leo Strauss","url":"https://www.academia.edu/Documents/in/Leo_Strauss?f_ri=10009"},{"id":37361,"name":"Euripides (Classics)","url":"https://www.academia.edu/Documents/in/Euripides_Classics_?f_ri=10009"},{"id":133511,"name":"Ancient Greek Comedy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Comedy?f_ri=10009"},{"id":612898,"name":"Attic comedy","url":"https://www.academia.edu/Documents/in/Attic_comedy?f_ri=10009"},{"id":952605,"name":"Greek Comedy and Satire","url":"https://www.academia.edu/Documents/in/Greek_Comedy_and_Satire?f_ri=10009"},{"id":974544,"name":"Greek Drama (Tragedy and Comedy)","url":"https://www.academia.edu/Documents/in/Greek_Drama_Tragedy_and_Comedy_?f_ri=10009"},{"id":1032883,"name":"Ancient Greek and Latin Comedy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_and_Latin_Comedy?f_ri=10009"},{"id":1185543,"name":"Greek Tragedy and Comedy","url":"https://www.academia.edu/Documents/in/Greek_Tragedy_and_Comedy?f_ri=10009"},{"id":1206112,"name":"Old Attic Comedy","url":"https://www.academia.edu/Documents/in/Old_Attic_Comedy?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_8152664" data-work_id="8152664" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8152664/Rhetoric_and_Power_The_Drama_of_Classical_Greece">Rhetoric and Power: The Drama of Classical Greece</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In Rhetoric and Power, Nathan Crick dramatizes the history of rhetoric by explaining its origin and development in classical Greece beginning the oral displays of Homeric eloquence in a time of kings, following its ascent to power during... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_8152664" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In Rhetoric and Power, Nathan Crick dramatizes the history of rhetoric by explaining its origin and development in classical Greece beginning the oral displays of Homeric eloquence in a time of kings, following its ascent to power during the age of Pericles and the Sophists, and ending with its transformation into a rational discipline with Aristotle in a time of literacy and empire. Crick advances the thesis that rhetoric is primarily a medium and artistry of power, but that the relationship between rhetoric and power at any point in time is a product of historical conditions, not the least of which is the development and availability of communication media. <br />Investigating major works by Homer, Heraclitus, Aeschylus, Protagoras, Gorgias, Thucydides, Aristophanes, Plato, Isocrates, and Aristotle, Rhetoric and Power tells the story of the rise and fall of classical Greece while simultaneously developing rhetorical theory from the close criticism of particular texts. As a form of rhetorical criticism, this volume offers challenging new readings to canonical works such as Aeschylus's Persians, Gorgias's Helen, Aristophanes's Birds, and Isocrates's Nicocles by reading them as reflections of the political culture of their time. <br />Through this theoretical inquiry, Crick uses these criticisms to articulate and define a plurality of rhetorical genres and concepts, such as heroic eloquence, tragicomedy, representative publicity, ideology, and the public sphere, and their relationships to different structures and ethics of power, such as monarchy, democracy, aristocracy, and empire. Rhetoric and Power thus provides a foundation for rhetorical history, criticism, and theory that draws on contemporary research to prove again the incredible richness of the classical tradition for contemporary rhetorical scholarship and practice.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8152664" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d54495c4ee18040e513510f40b482c43" rel="nofollow" data-download="{"attachment_id":34591535,"asset_id":8152664,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/34591535/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1278550" href="https://tamu.academia.edu/NathanCrick">Nathan Crick</a><script data-card-contents-for-user="1278550" type="text/json">{"id":1278550,"first_name":"Nathan","last_name":"Crick","domain_name":"tamu","page_name":"NathanCrick","display_name":"Nathan Crick","profile_url":"https://tamu.academia.edu/NathanCrick?f_ri=10009","photo":"https://0.academia-photos.com/1278550/468959/32828745/s65_nathan.crick.jpg"}</script></span></span></li><li class="js-paper-rank-work_8152664 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8152664"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8152664, container: ".js-paper-rank-work_8152664", }); });</script></li><li class="js-percentile-work_8152664 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8152664; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_8152664"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_8152664 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="8152664"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8152664; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8152664]").text(description); $(".js-view-count-work_8152664").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_8152664").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="8152664"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">16</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="832" rel="nofollow" href="https://www.academia.edu/Documents/in/Homer">Homer</a>, <script data-card-contents-for-ri="832" type="text/json">{"id":832,"name":"Homer","url":"https://www.academia.edu/Documents/in/Homer?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="833" rel="nofollow" href="https://www.academia.edu/Documents/in/Greek_Tragedy">Greek Tragedy</a>, <script data-card-contents-for-ri="833" type="text/json">{"id":833,"name":"Greek Tragedy","url":"https://www.academia.edu/Documents/in/Greek_Tragedy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="834" rel="nofollow" href="https://www.academia.edu/Documents/in/Greek_Comedy">Greek Comedy</a>, <script data-card-contents-for-ri="834" type="text/json">{"id":834,"name":"Greek Comedy","url":"https://www.academia.edu/Documents/in/Greek_Comedy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="839" rel="nofollow" href="https://www.academia.edu/Documents/in/Aristophanes">Aristophanes</a><script data-card-contents-for-ri="839" type="text/json">{"id":839,"name":"Aristophanes","url":"https://www.academia.edu/Documents/in/Aristophanes?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=8152664]'), work: {"id":8152664,"title":"Rhetoric and Power: The Drama of Classical Greece","created_at":"2014-09-01T00:47:24.162-07:00","url":"https://www.academia.edu/8152664/Rhetoric_and_Power_The_Drama_of_Classical_Greece?f_ri=10009","dom_id":"work_8152664","summary":"In Rhetoric and Power, Nathan Crick dramatizes the history of rhetoric by explaining its origin and development in classical Greece beginning the oral displays of Homeric eloquence in a time of kings, following its ascent to power during the age of Pericles and the Sophists, and ending with its transformation into a rational discipline with Aristotle in a time of literacy and empire. Crick advances the thesis that rhetoric is primarily a medium and artistry of power, but that the relationship between rhetoric and power at any point in time is a product of historical conditions, not the least of which is the development and availability of communication media.\r\nInvestigating major works by Homer, Heraclitus, Aeschylus, Protagoras, Gorgias, Thucydides, Aristophanes, Plato, Isocrates, and Aristotle, Rhetoric and Power tells the story of the rise and fall of classical Greece while simultaneously developing rhetorical theory from the close criticism of particular texts. As a form of rhetorical criticism, this volume offers challenging new readings to canonical works such as Aeschylus's Persians, Gorgias's Helen, Aristophanes's Birds, and Isocrates's Nicocles by reading them as reflections of the political culture of their time.\r\nThrough this theoretical inquiry, Crick uses these criticisms to articulate and define a plurality of rhetorical genres and concepts, such as heroic eloquence, tragicomedy, representative publicity, ideology, and the public sphere, and their relationships to different structures and ethics of power, such as monarchy, democracy, aristocracy, and empire. Rhetoric and Power thus provides a foundation for rhetorical history, criticism, and theory that draws on contemporary research to prove again the incredible richness of the classical tradition for contemporary rhetorical scholarship and practice.","downloadable_attachments":[{"id":34591535,"asset_id":8152664,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1278550,"first_name":"Nathan","last_name":"Crick","domain_name":"tamu","page_name":"NathanCrick","display_name":"Nathan Crick","profile_url":"https://tamu.academia.edu/NathanCrick?f_ri=10009","photo":"https://0.academia-photos.com/1278550/468959/32828745/s65_nathan.crick.jpg"}],"research_interests":[{"id":832,"name":"Homer","url":"https://www.academia.edu/Documents/in/Homer?f_ri=10009","nofollow":true},{"id":833,"name":"Greek Tragedy","url":"https://www.academia.edu/Documents/in/Greek_Tragedy?f_ri=10009","nofollow":true},{"id":834,"name":"Greek Comedy","url":"https://www.academia.edu/Documents/in/Greek_Comedy?f_ri=10009","nofollow":true},{"id":839,"name":"Aristophanes","url":"https://www.academia.edu/Documents/in/Aristophanes?f_ri=10009","nofollow":true},{"id":893,"name":"Pragmatism","url":"https://www.academia.edu/Documents/in/Pragmatism?f_ri=10009"},{"id":953,"name":"Rhetoric","url":"https://www.academia.edu/Documents/in/Rhetoric?f_ri=10009"},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009"},{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=10009"},{"id":6986,"name":"Classical rhetoric","url":"https://www.academia.edu/Documents/in/Classical_rhetoric?f_ri=10009"},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":21248,"name":"Thucydides","url":"https://www.academia.edu/Documents/in/Thucydides?f_ri=10009"},{"id":28347,"name":"Sophists","url":"https://www.academia.edu/Documents/in/Sophists?f_ri=10009"},{"id":30510,"name":"Isocrates","url":"https://www.academia.edu/Documents/in/Isocrates?f_ri=10009"},{"id":97004,"name":"Gorgias","url":"https://www.academia.edu/Documents/in/Gorgias?f_ri=10009"},{"id":139712,"name":"Ancient Greek Drama","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Drama?f_ri=10009"},{"id":148175,"name":"Protagoras","url":"https://www.academia.edu/Documents/in/Protagoras?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_5054273" data-work_id="5054273" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/5054273/Nietzsche_and_The_Birth_of_Tragedy">Nietzsche and 'The Birth of Tragedy'</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Nietzsche's philosophy is both revolutionary and profound, reaching into all spheres of the arts. The acuity of his ideas and the complexity of his writings ensure Nietzsche's enduring power to engage his readers. Nietzsche's first book,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_5054273" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Nietzsche's philosophy is both revolutionary and profound, reaching into all spheres of the arts. The acuity of his ideas and the complexity of his writings ensure Nietzsche's enduring power to engage his readers.<br /><br />Nietzsche's first book, 'The Birth of Tragedy', is an astonishing analysis of the meaning of Greek tragedy. He confronts us with the idea that the grave truth to our existence can be revealed through tragic art, and that our relationship to the world can be transfigured from pessimistic despair into sublime elation and affirmation.<br /><br />'Nietzsche and The Birth of Tragedy' provides a clear account of the text and its philosophical, literary and historical influences. Each chapter examines part of the text, explaining the ideas presented and assessing relevant scholarly points of interpretation. The book will be an invaluable guide to readers in philosophy, literary studies and classics coming to 'The Birth of Tragedy' for the first time.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/5054273" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="35432792a8c4537224494951454bf62c" rel="nofollow" data-download="{"attachment_id":69227072,"asset_id":5054273,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/69227072/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6572613" href="https://divinity.academia.edu/PaulDaniels">Paul Daniels</a><script data-card-contents-for-user="6572613" type="text/json">{"id":6572613,"first_name":"Paul","last_name":"Daniels","domain_name":"divinity","page_name":"PaulDaniels","display_name":"Paul Daniels","profile_url":"https://divinity.academia.edu/PaulDaniels?f_ri=10009","photo":"https://0.academia-photos.com/6572613/2882123/63483037/s65_paul.daniels.jpg"}</script></span></span></li><li class="js-paper-rank-work_5054273 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="5054273"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 5054273, container: ".js-paper-rank-work_5054273", }); 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$(".js-view-count[data-work-id=5054273]").text(description); $(".js-view-count-work_5054273").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_5054273").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="5054273"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="671" rel="nofollow" href="https://www.academia.edu/Documents/in/Music">Music</a>, <script data-card-contents-for-ri="671" type="text/json">{"id":671,"name":"Music","url":"https://www.academia.edu/Documents/in/Music?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="808" rel="nofollow" href="https://www.academia.edu/Documents/in/Aesthetics">Aesthetics</a>, <script data-card-contents-for-ri="808" type="text/json">{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="833" rel="nofollow" href="https://www.academia.edu/Documents/in/Greek_Tragedy">Greek Tragedy</a>, <script data-card-contents-for-ri="833" type="text/json">{"id":833,"name":"Greek Tragedy","url":"https://www.academia.edu/Documents/in/Greek_Tragedy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1236" rel="nofollow" href="https://www.academia.edu/Documents/in/Art">Art</a><script data-card-contents-for-ri="1236" type="text/json">{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=5054273]'), work: {"id":5054273,"title":"Nietzsche and 'The Birth of Tragedy'","created_at":"2013-11-10T16:57:16.794-08:00","url":"https://www.academia.edu/5054273/Nietzsche_and_The_Birth_of_Tragedy?f_ri=10009","dom_id":"work_5054273","summary":"Nietzsche's philosophy is both revolutionary and profound, reaching into all spheres of the arts. The acuity of his ideas and the complexity of his writings ensure Nietzsche's enduring power to engage his readers.\n\nNietzsche's first book, 'The Birth of Tragedy', is an astonishing analysis of the meaning of Greek tragedy. He confronts us with the idea that the grave truth to our existence can be revealed through tragic art, and that our relationship to the world can be transfigured from pessimistic despair into sublime elation and affirmation.\n\n'Nietzsche and The Birth of Tragedy' provides a clear account of the text and its philosophical, literary and historical influences. Each chapter examines part of the text, explaining the ideas presented and assessing relevant scholarly points of interpretation. The book will be an invaluable guide to readers in philosophy, literary studies and classics coming to 'The Birth of Tragedy' for the first time.\n","downloadable_attachments":[{"id":69227072,"asset_id":5054273,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6572613,"first_name":"Paul","last_name":"Daniels","domain_name":"divinity","page_name":"PaulDaniels","display_name":"Paul Daniels","profile_url":"https://divinity.academia.edu/PaulDaniels?f_ri=10009","photo":"https://0.academia-photos.com/6572613/2882123/63483037/s65_paul.daniels.jpg"}],"research_interests":[{"id":671,"name":"Music","url":"https://www.academia.edu/Documents/in/Music?f_ri=10009","nofollow":true},{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=10009","nofollow":true},{"id":833,"name":"Greek Tragedy","url":"https://www.academia.edu/Documents/in/Greek_Tragedy?f_ri=10009","nofollow":true},{"id":1236,"name":"Art","url":"https://www.academia.edu/Documents/in/Art?f_ri=10009","nofollow":true},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009"},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":31000,"name":"Tragedy (Philosophy)","url":"https://www.academia.edu/Documents/in/Tragedy_Philosophy_?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42777790" data-work_id="42777790" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42777790/Friendship_in_Early_Greek_Ethics">Friendship in Early Greek Ethics</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">“Friendship in Early Greek Ethics” examines the accounts of friendship (philia) in the early philosophical literature and argues that there is a coherent narrative of philosophical theorizing of friendship prior to Aristotle, one which... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42777790" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">“Friendship in Early Greek Ethics” examines the accounts of friendship (philia) in the early philosophical literature and argues that there is a coherent narrative of philosophical theorizing of friendship prior to Aristotle, one which does not make the Presocratics and Socratics mere pre-Aristotelian. The main treatments of friendship considered in this chapter—namely, those in Empedocles, Democritus, the Sophists, and the Socratics—can be understood as efforts to provide a convincing explanation of what motivates the relation of philia and to isolate the conditions for and key features of this specific form of relation essential to the good life.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42777790" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="331a11e64b4a28b80039a5669beb16d4" rel="nofollow" data-download="{"attachment_id":63001905,"asset_id":42777790,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63001905/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="40900556" href="https://ens.academia.edu/DimitriElMurr">Dimitri El Murr</a><script data-card-contents-for-user="40900556" type="text/json">{"id":40900556,"first_name":"Dimitri","last_name":"El Murr","domain_name":"ens","page_name":"DimitriElMurr","display_name":"Dimitri El Murr","profile_url":"https://ens.academia.edu/DimitriElMurr?f_ri=10009","photo":"https://0.academia-photos.com/40900556/15583037/59854678/s65_dimitri.el_murr.jpg"}</script></span></span></li><li class="js-paper-rank-work_42777790 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42777790"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42777790, container: ".js-paper-rank-work_42777790", }); 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The main treatments of friendship considered in this chapter—namely, those in Empedocles, Democritus, the Sophists, and the Socratics—can be understood as efforts to provide a convincing explanation of what motivates the relation of philia and to isolate the conditions for and key features of this specific form of relation essential to the good life.","downloadable_attachments":[{"id":63001905,"asset_id":42777790,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":40900556,"first_name":"Dimitri","last_name":"El Murr","domain_name":"ens","page_name":"DimitriElMurr","display_name":"Dimitri El Murr","profile_url":"https://ens.academia.edu/DimitriElMurr?f_ri=10009","photo":"https://0.academia-photos.com/40900556/15583037/59854678/s65_dimitri.el_murr.jpg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=10009","nofollow":true},{"id":865,"name":"Presocratic Philosophy","url":"https://www.academia.edu/Documents/in/Presocratic_Philosophy?f_ri=10009","nofollow":true},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":15025,"name":"Philosophy Of Friendship","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Friendship?f_ri=10009"},{"id":19560,"name":"Friendship","url":"https://www.academia.edu/Documents/in/Friendship?f_ri=10009"},{"id":21249,"name":"Xenophon","url":"https://www.academia.edu/Documents/in/Xenophon?f_ri=10009"},{"id":25045,"name":"Ancient Greek ethics","url":"https://www.academia.edu/Documents/in/Ancient_Greek_ethics?f_ri=10009"},{"id":26844,"name":"Democritus","url":"https://www.academia.edu/Documents/in/Democritus?f_ri=10009"},{"id":28347,"name":"Sophists","url":"https://www.academia.edu/Documents/in/Sophists?f_ri=10009"},{"id":51958,"name":"Empedocles","url":"https://www.academia.edu/Documents/in/Empedocles?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_45488921 coauthored" data-work_id="45488921" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/45488921/O_M%C3%89TODO_S%C3%93CR%C3%81TICO_NO_ENSINO_M%C3%89DIO">O MÉTODO SÓCRÁTICO NO ENSINO MÉDIO</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Texto do quinto semestre, disciplina de estágio curricular II, do curso de filosofia. Uma tentativa de pensar o método de Sócrates no ensino médio.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/45488921" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2d43c5870a0d44ba4c10d7c39adbc9bb" rel="nofollow" data-download="{"attachment_id":65988447,"asset_id":45488921,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65988447/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="42382266" href="https://nead.academia.edu/MaximilianoPaim">Maximiliano Paim</a><script data-card-contents-for-user="42382266" type="text/json">{"id":42382266,"first_name":"Maximiliano","last_name":"Paim","domain_name":"nead","page_name":"MaximilianoPaim","display_name":"Maximiliano Paim","profile_url":"https://nead.academia.edu/MaximilianoPaim?f_ri=10009","photo":"https://0.academia-photos.com/42382266/12233666/47660062/s65_maximiliano.paim.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-45488921">+1</span><div class="hidden js-additional-users-45488921"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://independent.academia.edu/VanessaTome2">Vanessa Tomé2</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-45488921'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-45488921').html(); 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ΚΑΠΡΟΥΛΙΑΣ, Μέλος ΣΕΠ Ελληνικού Ανοικτού Πανεπιστημίου ***_ Στην εργασία αυτή, θα επιχειρήσουμε, διά μίας στοιχειωδώς, αλλά με το αναλυτικό και το συνθετικό στοιχείο να μην απεμπολούνται, ερμηνείας ενός επεισοδίου του... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_33595510" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">ΑΠΟΣΤΟΛΟΣ ΑΝΤ. ΚΑΠΡΟΥΛΙΑΣ, Μέλος ΣΕΠ Ελληνικού Ανοικτού Πανεπιστημίου ***_ Στην εργασία αυτή, θα επιχειρήσουμε, διά μίας στοιχειωδώς, αλλά με το  αναλυτικό και το συνθετικό στοιχείο να μην απεμπολούνται, ερμηνείας ενός επεισοδίου του διαλόγου Θεάγης -ο οποίος ανήκει στους νόθους πλατωνικούς διαλόγους-, να καταδείξουμε ότι το σωκρατικό δαιμόνιο παραπέμπει και σε μία ηθική και πολιτική διάσταση της ανθρώπινης «ευσέβειας». Ως τέτοιων, μάλιστα, ούτως ειπείν ιδεολογικών προσανατολισμών, η πραγματεία αυτή ορίζει τις προϋποθέσεις ενός ατομικού ή και ενός συλλογικού ευδαίμονος βίου. Βέβαια, κατά τον τρόπο με τον οποίο εκτυλίσσεται η συζήτηση-έρευνα στο υπό εξέταση επεισόδιο, επιβεβαιώνεται τελικώς πως ακόμη και η πολιτικών προτυπώσεων σημασιολόγηση της «ευσέβειας» συνιστά το αποτέλεσμα μίας προσωπικής του Σωκράτη βιωματικής πράξης και πως, ως τέτοια, αναζητεί τις αυτοεπικυρώσεις της κατά την ευρύτερη συλλογική αποδοχή της.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33595510" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="06b42b7fb4b1ebaca00e8c150ae840a6" rel="nofollow" data-download="{"attachment_id":53615819,"asset_id":33595510,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53615819/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5295148" href="https://independent.academia.edu/AcademyofInstitutionsandCulturesSociety">Academy of Institutions and Cultures Society</a><script data-card-contents-for-user="5295148" type="text/json">{"id":5295148,"first_name":"Academy of Institutions and Cultures","last_name":"Society","domain_name":"independent","page_name":"AcademyofInstitutionsandCulturesSociety","display_name":"Academy of Institutions and Cultures Society","profile_url":"https://independent.academia.edu/AcademyofInstitutionsandCulturesSociety?f_ri=10009","photo":"https://0.academia-photos.com/5295148/2328175/14246657/s65_academy_of_institutions_and_cultures.society.jpg"}</script></span></span></li><li class="js-paper-rank-work_33595510 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="33595510"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 33595510, container: ".js-paper-rank-work_33595510", }); 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Βέβαια, κατά τον τρόπο με τον οποίο εκτυλίσσεται η συζήτηση-έρευνα στο υπό εξέταση επεισόδιο, επιβεβαιώνεται τελικώς πως ακόμη και η πολιτικών προτυπώσεων σημασιολόγηση της «ευσέβειας» συνιστά το αποτέλεσμα μίας προσωπικής του Σωκράτη βιωματικής πράξης και πως, ως τέτοια, αναζητεί τις αυτοεπικυρώσεις της κατά την ευρύτερη συλλογική αποδοχή της.","downloadable_attachments":[{"id":53615819,"asset_id":33595510,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5295148,"first_name":"Academy of Institutions and Cultures","last_name":"Society","domain_name":"independent","page_name":"AcademyofInstitutionsandCulturesSociety","display_name":"Academy of Institutions and Cultures 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href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="28347" rel="nofollow" href="https://www.academia.edu/Documents/in/Sophists">Sophists</a>, <script data-card-contents-for-ri="28347" type="text/json">{"id":28347,"name":"Sophists","url":"https://www.academia.edu/Documents/in/Sophists?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="226358" rel="nofollow" href="https://www.academia.edu/Documents/in/Theaetetus">Theaetetus</a><script data-card-contents-for-ri="226358" type="text/json">{"id":226358,"name":"Theaetetus","url":"https://www.academia.edu/Documents/in/Theaetetus?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=20056026]'), work: {"id":20056026,"title":"Zina Giannoplolou - Plato’s Theaeteus as a Second Apology - Irish Philosophical Society Yearbook (2015)","created_at":"2016-01-06T04:26:31.060-08:00","url":"https://www.academia.edu/20056026/Zina_Giannoplolou_Plato_s_Theaeteus_as_a_Second_Apology_Irish_Philosophical_Society_Yearbook_2015_?f_ri=10009","dom_id":"work_20056026","summary":"Published in Irish Philosophical Society Yearbook 2015","downloadable_attachments":[{"id":40981134,"asset_id":20056026,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":21843738,"first_name":"Kyle Michael James","last_name":"Shuttleworth","domain_name":"aiu-jp","page_name":"KyleMichaelJamesShuttleworth","display_name":"Kyle Michael James Shuttleworth","profile_url":"https://aiu-jp.academia.edu/KyleMichaelJamesShuttleworth?f_ri=10009","photo":"https://0.academia-photos.com/21843738/10986220/58588763/s65_kyle_michael_james.shuttleworth.jpeg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":28347,"name":"Sophists","url":"https://www.academia.edu/Documents/in/Sophists?f_ri=10009","nofollow":true},{"id":226358,"name":"Theaetetus","url":"https://www.academia.edu/Documents/in/Theaetetus?f_ri=10009","nofollow":true},{"id":230780,"name":"Plato's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_39226572" data-work_id="39226572" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39226572/Revista_Aproxima%C3%A7%C3%A3o_Revista_eletr%C3%B4nica_dos_estudantes_de_gradua%C3%A7%C3%A3o_em_Filosofia_da_UFRJ_Volume_5_Edi%C3%A7%C3%A3o_Extraordi%C3%A1nria">Revista Aproximação (Revista eletrônica dos estudantes de graduação em Filosofia da UFRJ) Volume 5 – Edição Extraordiánria</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">A Revista Aproximação é uma publicação acadêmica eletrônica especializada em Filosofia. Seu objetivo principal é veicular o trabalho de pesquisa dos graduandos da UFRJ. Estamos abertos, entretanto, a qualquer proposta cujo principal... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_39226572" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">A Revista Aproximação é uma publicação acadêmica eletrônica especializada em<br />Filosofia. Seu objetivo principal é veicular o trabalho de pesquisa dos graduandos da<br />UFRJ. Estamos abertos, entretanto, a qualquer proposta cujo principal interesse seja o<br />da pesquisa filosófica.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39226572" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1841c189f0a7ca4abcbc5ade2f5ae536" rel="nofollow" data-download="{"attachment_id":59357368,"asset_id":39226572,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/59357368/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="111315420" href="https://independent.academia.edu/RevistaAproximacao">Revista Aproximação</a><script data-card-contents-for-user="111315420" type="text/json">{"id":111315420,"first_name":"Revista","last_name":"Aproximação","domain_name":"independent","page_name":"RevistaAproximacao","display_name":"Revista Aproximação","profile_url":"https://independent.academia.edu/RevistaAproximacao?f_ri=10009","photo":"https://gravatar.com/avatar/9634f0f23a00d5cb25cb9f80543ded27?s=65"}</script></span></span></li><li class="js-paper-rank-work_39226572 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="39226572"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 39226572, container: ".js-paper-rank-work_39226572", }); });</script></li><li class="js-percentile-work_39226572 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39226572; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_39226572"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_39226572 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="39226572"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39226572; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39226572]").text(description); $(".js-view-count-work_39226572").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_39226572").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="39226572"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2019" rel="nofollow" href="https://www.academia.edu/Documents/in/Aristotle">Aristotle</a>, <script data-card-contents-for-ri="2019" type="text/json">{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8303" rel="nofollow" href="https://www.academia.edu/Documents/in/Friedrich_Nietzsche">Friedrich Nietzsche</a>, <script data-card-contents-for-ri="8303" type="text/json">{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="21608" rel="nofollow" href="https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9">Descartes, René</a><script data-card-contents-for-ri="21608" type="text/json">{"id":21608,"name":"Descartes, René","url":"https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=39226572]'), work: {"id":39226572,"title":"Revista Aproximação (Revista eletrônica dos estudantes de graduação em Filosofia da UFRJ) Volume 5 – Edição Extraordiánria","created_at":"2019-05-22T09:59:11.451-07:00","url":"https://www.academia.edu/39226572/Revista_Aproxima%C3%A7%C3%A3o_Revista_eletr%C3%B4nica_dos_estudantes_de_gradua%C3%A7%C3%A3o_em_Filosofia_da_UFRJ_Volume_5_Edi%C3%A7%C3%A3o_Extraordi%C3%A1nria?f_ri=10009","dom_id":"work_39226572","summary":"A Revista Aproximação é uma publicação acadêmica eletrônica especializada em\nFilosofia. Seu objetivo principal é veicular o trabalho de pesquisa dos graduandos da\nUFRJ. Estamos abertos, entretanto, a qualquer proposta cujo principal interesse seja o\nda pesquisa filosófica.\n","downloadable_attachments":[{"id":59357368,"asset_id":39226572,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":111315420,"first_name":"Revista","last_name":"Aproximação","domain_name":"independent","page_name":"RevistaAproximacao","display_name":"Revista Aproximação","profile_url":"https://independent.academia.edu/RevistaAproximacao?f_ri=10009","photo":"https://gravatar.com/avatar/9634f0f23a00d5cb25cb9f80543ded27?s=65"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle?f_ri=10009","nofollow":true},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":21608,"name":"Descartes, René","url":"https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9?f_ri=10009","nofollow":true},{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42921767" data-work_id="42921767" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42921767/OBARRIO_Juan_Alfredo_Un_estudio_sobre_la_Antig%C3%BCedad_la_apolog%C3%ADa_de_S%C3%B3crates_Dykinson_Madrid_2018">OBARRIO, Juan Alfredo. Un estudio sobre la Antigüedad: la apología de Sócrates. Dykinson, Madrid, 2018</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Comentario a la obra del Profesor Juan Alfredo Obarrio</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42921767" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a00b576e52c86e85dba4dec19f526452" rel="nofollow" data-download="{"attachment_id":63172889,"asset_id":42921767,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63172889/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="25393959" href="https://um-es.academia.edu/AdolfoAntonioD%C3%ADazBautistaCremades">Adolfo Antonio Díaz-Bautista Cremades</a><script data-card-contents-for-user="25393959" type="text/json">{"id":25393959,"first_name":"Adolfo Antonio","last_name":"Díaz-Bautista Cremades","domain_name":"um-es","page_name":"AdolfoAntonioDíazBautistaCremades","display_name":"Adolfo Antonio Díaz-Bautista Cremades","profile_url":"https://um-es.academia.edu/AdolfoAntonioD%C3%ADazBautistaCremades?f_ri=10009","photo":"https://0.academia-photos.com/25393959/6935320/147462136/s65_adolfo_antonio.d_az-bautista_cremades.jpg"}</script></span></span></li><li class="js-paper-rank-work_42921767 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42921767"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42921767, container: ".js-paper-rank-work_42921767", }); });</script></li><li class="js-percentile-work_42921767 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42921767; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_42921767"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_42921767 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="42921767"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42921767; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42921767]").text(description); $(".js-view-count-work_42921767").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42921767").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42921767"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="61251" rel="nofollow" href="https://www.academia.edu/Documents/in/Filosof%C3%ADa">Filosofía</a>, <script data-card-contents-for-ri="61251" type="text/json">{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="230780" rel="nofollow" href="https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates">Plato's Apology of Socrates</a>, <script data-card-contents-for-ri="230780" type="text/json">{"id":230780,"name":"Plato's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="230781" rel="nofollow" href="https://www.academia.edu/Documents/in/Xenophons_Apology_of_Socrates">Xenophon's Apology of Socrates</a><script data-card-contents-for-ri="230781" type="text/json">{"id":230781,"name":"Xenophon's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Xenophons_Apology_of_Socrates?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42921767]'), work: {"id":42921767,"title":"OBARRIO, Juan Alfredo. Un estudio sobre la Antigüedad: la apología de Sócrates.\nDykinson, Madrid, 2018","created_at":"2020-05-02T07:45:20.542-07:00","url":"https://www.academia.edu/42921767/OBARRIO_Juan_Alfredo_Un_estudio_sobre_la_Antig%C3%BCedad_la_apolog%C3%ADa_de_S%C3%B3crates_Dykinson_Madrid_2018?f_ri=10009","dom_id":"work_42921767","summary":"Comentario a la obra del Profesor Juan Alfredo Obarrio","downloadable_attachments":[{"id":63172889,"asset_id":42921767,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":25393959,"first_name":"Adolfo Antonio","last_name":"Díaz-Bautista Cremades","domain_name":"um-es","page_name":"AdolfoAntonioDíazBautistaCremades","display_name":"Adolfo Antonio Díaz-Bautista Cremades","profile_url":"https://um-es.academia.edu/AdolfoAntonioD%C3%ADazBautistaCremades?f_ri=10009","photo":"https://0.academia-photos.com/25393959/6935320/147462136/s65_adolfo_antonio.d_az-bautista_cremades.jpg"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa?f_ri=10009","nofollow":true},{"id":230780,"name":"Plato's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates?f_ri=10009","nofollow":true},{"id":230781,"name":"Xenophon's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Xenophons_Apology_of_Socrates?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10493367" data-work_id="10493367" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10493367/Between_Persuasion_and_Coercion_in_Platos_Republic">Between Persuasion and Coercion in Plato's Republic</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Despite the frequent pairing of and contrast between persuasion and force, Plato’s Republic undermines any coherent distinction between these two modes of handling others. The dialogue creates a puzzle with respect to this division,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_10493367" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Despite the frequent pairing of and contrast between persuasion and force, Plato’s Republic undermines any coherent distinction between these two modes of handling others. The dialogue creates a puzzle with respect to this division, demanding of political philosophy a fuller investigation into the way speech and deed may rule. Peithô is not simply the gentler democratic cousin of authoritarian bia; but neither is the former simply the latter veiled in sweet speech. Indeed, I take Glaucon and Adeimantus’ frequent use and easy assent to the pairing to show their confusion about political and human autonomy, a matter displayed in detail in Book II. To the extent that Socrates’ obedience to Glaucon’s request for a defense of justice is simultaneously a testing of Glaucon and his brother, and to the extent that Plato’s brothers stand in for some aristocratic Athenians, Plato is performing here a sharp political diagnosis—or, should he be pessimistic, a prognosis. That the ideal city the interlocutors want to hear about requires totalitarian and illiberal mechanisms of control—one of speech, one of motion—implicates not Plato but the interlocutors who accept and speak of this traditional set of techniques of mastery. This paper provides two major pieces of evidence to support my primary claim. (Supporting evidence is Plato’s tendency to subvert this same sophistically popular binary elsewhere, especially in Statesman, Sophist and Laws.) (i) Book I dramatizes the weakness of the distinction between persuasion and coercion, especially in Polemarchus’ apparent bullying of Socrates, Socrates’ and Thrasymachus’ debate about the shepherd, and Thrasymachus’ struggle with the norms of polite conversation. (ii) The arguments that the best rulers will rule only under coercion (in Books I, V, VII, and IX) make the distinction into an obvious conundrum. Ultimately resolving this conundrum—if even possible—would depend on first clarifying in what ways— physical, moral, epistemic, (etc.)—coercion differs from persuasion. And so the more important task will precede what may be an impossible one (viz., figuring out how this city-in-speech could work). Arendt and Strauss, as well as others, write that the coupling of force and persuasion simply indicates the political necessity for both. Though this paper does not tell the story of these various scholars’ positions, it shows these positions to take inadequately seriously the sensitivity with which Plato—just as any other critic of Athenian political rhetoric—would value various modes of influence.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10493367" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d29afaf75df225876f9041e3283879be" rel="nofollow" data-download="{"attachment_id":63526300,"asset_id":10493367,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63526300/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3068128" href="https://pennstate.academia.edu/ChristopherMoore">Christopher Moore</a><script data-card-contents-for-user="3068128" type="text/json">{"id":3068128,"first_name":"Christopher","last_name":"Moore","domain_name":"pennstate","page_name":"ChristopherMoore","display_name":"Christopher Moore","profile_url":"https://pennstate.academia.edu/ChristopherMoore?f_ri=10009","photo":"https://0.academia-photos.com/3068128/2384799/2777053/s65_christopher.moore.jpg"}</script></span></span></li><li class="js-paper-rank-work_10493367 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="10493367"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 10493367, container: ".js-paper-rank-work_10493367", }); });</script></li><li class="js-percentile-work_10493367 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10493367; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_10493367"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_10493367 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="10493367"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10493367; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10493367]").text(description); $(".js-view-count-work_10493367").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_10493367").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="10493367"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="20153" rel="nofollow" href="https://www.academia.edu/Documents/in/Persuasion">Persuasion</a>, <script data-card-contents-for-ri="20153" type="text/json">{"id":20153,"name":"Persuasion","url":"https://www.academia.edu/Documents/in/Persuasion?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="152505" rel="nofollow" href="https://www.academia.edu/Documents/in/Platos_Republic">Plato's Republic</a>, <script data-card-contents-for-ri="152505" type="text/json">{"id":152505,"name":"Plato's Republic","url":"https://www.academia.edu/Documents/in/Platos_Republic?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="349502" rel="nofollow" href="https://www.academia.edu/Documents/in/Coercion">Coercion</a><script data-card-contents-for-ri="349502" type="text/json">{"id":349502,"name":"Coercion","url":"https://www.academia.edu/Documents/in/Coercion?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=10493367]'), work: {"id":10493367,"title":"Between Persuasion and Coercion in Plato's Republic","created_at":"2015-02-03T14:41:25.699-08:00","url":"https://www.academia.edu/10493367/Between_Persuasion_and_Coercion_in_Platos_Republic?f_ri=10009","dom_id":"work_10493367","summary":"Despite the frequent pairing of and contrast between persuasion and force, Plato’s Republic undermines any coherent distinction between these two modes of handling others. The dialogue creates a puzzle with respect to this division, demanding of political philosophy a fuller investigation into the way speech and deed may rule. Peithô is not simply the gentler democratic cousin of authoritarian bia; but neither is the former simply the latter veiled in sweet speech. Indeed, I take Glaucon and Adeimantus’ frequent use and easy assent to the pairing to show their confusion about political and human autonomy, a matter displayed in detail in Book II. To the extent that Socrates’ obedience to Glaucon’s request for a defense of justice is simultaneously a testing of Glaucon and his brother, and to the extent that Plato’s brothers stand in for some aristocratic Athenians, Plato is performing here a sharp political diagnosis—or, should he be pessimistic, a prognosis. That the ideal city the interlocutors want to hear about requires totalitarian and illiberal mechanisms of control—one of speech, one of motion—implicates not Plato but the interlocutors who accept and speak of this traditional set of techniques of mastery. This paper provides two major pieces of evidence to support my primary claim. (Supporting evidence is Plato’s tendency to subvert this same sophistically popular binary elsewhere, especially in Statesman, Sophist and Laws.) (i) Book I dramatizes the weakness of the distinction between persuasion and coercion, especially in Polemarchus’ apparent bullying of Socrates, Socrates’ and Thrasymachus’ debate about the shepherd, and Thrasymachus’ struggle with the norms of polite conversation. (ii) The arguments that the best rulers will rule only under coercion (in Books I, V, VII, and IX) make the distinction into an obvious conundrum. Ultimately resolving this conundrum—if even possible—would depend on first clarifying in what ways— physical, moral, epistemic, (etc.)—coercion differs from persuasion. And so the more important task will precede what may be an impossible one (viz., figuring out how this city-in-speech could work). Arendt and Strauss, as well as others, write that the coupling of force and persuasion simply indicates the political necessity for both. Though this paper does not tell the story of these various scholars’ positions, it shows these positions to take inadequately seriously the sensitivity with which Plato—just as any other critic of Athenian political rhetoric—would value various modes of influence.","downloadable_attachments":[{"id":63526300,"asset_id":10493367,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3068128,"first_name":"Christopher","last_name":"Moore","domain_name":"pennstate","page_name":"ChristopherMoore","display_name":"Christopher Moore","profile_url":"https://pennstate.academia.edu/ChristopherMoore?f_ri=10009","photo":"https://0.academia-photos.com/3068128/2384799/2777053/s65_christopher.moore.jpg"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":20153,"name":"Persuasion","url":"https://www.academia.edu/Documents/in/Persuasion?f_ri=10009","nofollow":true},{"id":152505,"name":"Plato's Republic","url":"https://www.academia.edu/Documents/in/Platos_Republic?f_ri=10009","nofollow":true},{"id":349502,"name":"Coercion","url":"https://www.academia.edu/Documents/in/Coercion?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_78229029" data-work_id="78229029" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/78229029/Ione_riassunto_e_commento">Ione riassunto e commento</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Ione. Il passaggio dalla cultura orale alla cultura scritta stravolge la struttura del sapere e introduce più esplicitamente alla distinzione tra forma e contenuto. Socrate trae le somme di questa trasformazione</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/78229029" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="046aa720837edefebfe894903531c6a9" rel="nofollow" data-download="{"attachment_id":85347483,"asset_id":78229029,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/85347483/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1878218" href="https://independent.academia.edu/ItaloNobile">Italo Nobile</a><script data-card-contents-for-user="1878218" type="text/json">{"id":1878218,"first_name":"Italo","last_name":"Nobile","domain_name":"independent","page_name":"ItaloNobile","display_name":"Italo Nobile","profile_url":"https://independent.academia.edu/ItaloNobile?f_ri=10009","photo":"https://0.academia-photos.com/1878218/636722/16031801/s65_italo.nobile.jpg"}</script></span></span></li><li class="js-paper-rank-work_78229029 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="78229029"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 78229029, container: ".js-paper-rank-work_78229029", }); });</script></li><li class="js-percentile-work_78229029 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 78229029; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_78229029"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_78229029 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="78229029"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 78229029; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=78229029]").text(description); $(".js-view-count-work_78229029").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_78229029").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="78229029"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">12</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="815" rel="nofollow" href="https://www.academia.edu/Documents/in/Epistemology">Epistemology</a>, <script data-card-contents-for-ri="815" type="text/json">{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="77129" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosphy_of_Language">Philosphy of Language</a><script data-card-contents-for-ri="77129" type="text/json">{"id":77129,"name":"Philosphy of Language","url":"https://www.academia.edu/Documents/in/Philosphy_of_Language?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=78229029]'), work: {"id":78229029,"title":"Ione riassunto e commento","created_at":"2022-05-02T07:33:41.319-07:00","url":"https://www.academia.edu/78229029/Ione_riassunto_e_commento?f_ri=10009","dom_id":"work_78229029","summary":"Ione. Il passaggio dalla cultura orale alla cultura scritta stravolge la struttura del sapere e introduce più esplicitamente alla distinzione tra forma e contenuto. Socrate trae le somme di questa trasformazione","downloadable_attachments":[{"id":85347483,"asset_id":78229029,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1878218,"first_name":"Italo","last_name":"Nobile","domain_name":"independent","page_name":"ItaloNobile","display_name":"Italo Nobile","profile_url":"https://independent.academia.edu/ItaloNobile?f_ri=10009","photo":"https://0.academia-photos.com/1878218/636722/16031801/s65_italo.nobile.jpg"}],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=10009","nofollow":true},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":77129,"name":"Philosphy of Language","url":"https://www.academia.edu/Documents/in/Philosphy_of_Language?f_ri=10009","nofollow":true},{"id":94565,"name":"Epistemologia","url":"https://www.academia.edu/Documents/in/Epistemologia?f_ri=10009"},{"id":188127,"name":"Platone","url":"https://www.academia.edu/Documents/in/Platone?f_ri=10009"},{"id":368226,"name":"Filosofia Del Linguaggio","url":"https://www.academia.edu/Documents/in/Filosofia_Del_Linguaggio?f_ri=10009"},{"id":431514,"name":"Sapere","url":"https://www.academia.edu/Documents/in/Sapere?f_ri=10009"},{"id":952859,"name":"Epos","url":"https://www.academia.edu/Documents/in/Epos?f_ri=10009"},{"id":1212030,"name":"Philosphy of Art","url":"https://www.academia.edu/Documents/in/Philosphy_of_Art?f_ri=10009"},{"id":1837676,"name":"Dialoghi platonici","url":"https://www.academia.edu/Documents/in/Dialoghi_platonici?f_ri=10009"},{"id":1875782,"name":"Filosofia dell'arte","url":"https://www.academia.edu/Documents/in/Filosofia_dellarte?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40709935" data-work_id="40709935" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40709935/Culmination_of_Xenophon_s_Memorabilia">Culmination of Xenophon’s Memorabilia</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Xenophon is known for trusting the audience to detect his subtle and unobvious intensions in his writings. However, one scene that presents Socrates’ encounter with Theodote in his Memorabilia still confuses many modern readers and... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40709935" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Xenophon is known for trusting the audience to detect his subtle and unobvious intensions in his writings. However, one scene that presents Socrates’ encounter with Theodote in his Memorabilia still confuses many modern readers and motivates the debate about Xenophon’s intention of including this scene at all. Since Xenophon’s works have very careful structure, I’m going to examine this scene’s place Xenophon’s Memorabilia. Furthermore, I’m going to try to detect Xenophon’s intentions of including this scene in order to portray Socrates character.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40709935" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a38c4fbbb16e5129c669949094fcc7ac" rel="nofollow" data-download="{"attachment_id":60995052,"asset_id":40709935,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60995052/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="53192771" href="https://nyu.academia.edu/DanielVoronin">Daniel Voronin</a><script data-card-contents-for-user="53192771" type="text/json">{"id":53192771,"first_name":"Daniel","last_name":"Voronin","domain_name":"nyu","page_name":"DanielVoronin","display_name":"Daniel Voronin","profile_url":"https://nyu.academia.edu/DanielVoronin?f_ri=10009","photo":"https://0.academia-photos.com/53192771/14037407/15888624/s65_daniel.voronin.jpg"}</script></span></span></li><li class="js-paper-rank-work_40709935 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40709935"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40709935, container: ".js-paper-rank-work_40709935", }); 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$(".js-view-count[data-work-id=40709935]").text(description); $(".js-view-count-work_40709935").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_40709935").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="40709935"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="21249" rel="nofollow" href="https://www.academia.edu/Documents/in/Xenophon">Xenophon</a>, <script data-card-contents-for-ri="21249" type="text/json">{"id":21249,"name":"Xenophon","url":"https://www.academia.edu/Documents/in/Xenophon?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="21762" rel="nofollow" href="https://www.academia.edu/Documents/in/Ancient_Greek_Rhetoric">Ancient Greek Rhetoric</a><script data-card-contents-for-ri="21762" type="text/json">{"id":21762,"name":"Ancient Greek Rhetoric","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Rhetoric?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40709935]'), work: {"id":40709935,"title":"Culmination of Xenophon’s Memorabilia","created_at":"2019-10-23T07:20:03.598-07:00","url":"https://www.academia.edu/40709935/Culmination_of_Xenophon_s_Memorabilia?f_ri=10009","dom_id":"work_40709935","summary":"Xenophon is known for trusting the audience to detect his subtle and unobvious intensions in his writings. However, one scene that presents Socrates’ encounter with Theodote in his Memorabilia still confuses many modern readers and motivates the debate about Xenophon’s intention of including this scene at all. Since Xenophon’s works have very careful structure, I’m going to examine this scene’s place Xenophon’s Memorabilia. Furthermore, I’m going to try to detect Xenophon’s intentions of including this scene in order to portray Socrates character.","downloadable_attachments":[{"id":60995052,"asset_id":40709935,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":53192771,"first_name":"Daniel","last_name":"Voronin","domain_name":"nyu","page_name":"DanielVoronin","display_name":"Daniel Voronin","profile_url":"https://nyu.academia.edu/DanielVoronin?f_ri=10009","photo":"https://0.academia-photos.com/53192771/14037407/15888624/s65_daniel.voronin.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":21249,"name":"Xenophon","url":"https://www.academia.edu/Documents/in/Xenophon?f_ri=10009","nofollow":true},{"id":21762,"name":"Ancient Greek Rhetoric","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Rhetoric?f_ri=10009","nofollow":true},{"id":22878,"name":"Ancient Greek History","url":"https://www.academia.edu/Documents/in/Ancient_Greek_History?f_ri=10009"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009"},{"id":33438,"name":"Ancient Greek and Roman Art","url":"https://www.academia.edu/Documents/in/Ancient_Greek_and_Roman_Art?f_ri=10009"},{"id":94418,"name":"Ancient Greek Literature","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Literature?f_ri=10009"},{"id":237533,"name":"Memorabilia","url":"https://www.academia.edu/Documents/in/Memorabilia?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1766749" data-work_id="1766749" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1766749/The_Ontology_of_Socratic_Questioning_in_Platos_Early_Dialogues_SUNY_Press_2012_">The Ontology of Socratic Questioning in Plato's Early Dialogues (SUNY Press, 2012)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">A provocative close reading revealing a radical, proto-phenomenological Socrates. Modern interpreters of Plato’s Socrates have generally taken the dialogues to be aimed at working out objective truth. Attending closely to the texts of the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1766749" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">A provocative close reading revealing a radical, proto-phenomenological Socrates. Modern interpreters of Plato’s Socrates have generally taken the dialogues to be aimed at working out objective truth. Attending closely to the texts of the early dialogues and the question of virtue in particular, Sean D. Kirkland suggests that this approach is flawed—that such concern with discovering external facts rests on modern assumptions that would have been far from the minds of Socrates and his contemporaries. This isn’t, however, to accuse Socrates of any kind of relativism. Through careful analysis of the original Greek and of a range of competing strands of Plato scholarship, Kirkland instead brings to light a radical, proto-phenomenological Socrates, for whom “what virtue is” is what has always already appeared as virtuous in everyday experience of the world, even if initial appearances are unsatisfactory or obscure and in need of greater scrutiny and clarification.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1766749" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2262ff6fb77da179c2beb1cbf8bb1347" rel="nofollow" data-download="{"attachment_id":39495849,"asset_id":1766749,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/39495849/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="142280" href="https://depaul.academia.edu/SeanKirkland">Sean D. Kirkland</a><script data-card-contents-for-user="142280" type="text/json">{"id":142280,"first_name":"Sean D.","last_name":"Kirkland","domain_name":"depaul","page_name":"SeanKirkland","display_name":"Sean D. Kirkland","profile_url":"https://depaul.academia.edu/SeanKirkland?f_ri=10009","photo":"https://0.academia-photos.com/142280/37737/20273661/s65_sean_d..kirkland.jpg"}</script></span></span></li><li class="js-paper-rank-work_1766749 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1766749"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1766749, container: ".js-paper-rank-work_1766749", }); });</script></li><li class="js-percentile-work_1766749 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1766749; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_1766749"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_1766749 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="1766749"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1766749; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1766749]").text(description); $(".js-view-count-work_1766749").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_1766749").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="1766749"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="805" rel="nofollow" href="https://www.academia.edu/Documents/in/Ontology">Ontology</a>, <script data-card-contents-for-ri="805" type="text/json">{"id":805,"name":"Ontology","url":"https://www.academia.edu/Documents/in/Ontology?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="25198" rel="nofollow" href="https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy">Ancient Greek Philosophy</a><script data-card-contents-for-ri="25198" type="text/json">{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=1766749]'), work: {"id":1766749,"title":"The Ontology of Socratic Questioning in Plato's Early Dialogues (SUNY Press, 2012)","created_at":"2012-07-05T06:52:53.123-07:00","url":"https://www.academia.edu/1766749/The_Ontology_of_Socratic_Questioning_in_Platos_Early_Dialogues_SUNY_Press_2012_?f_ri=10009","dom_id":"work_1766749","summary":"A provocative close reading revealing a radical, proto-phenomenological Socrates. Modern interpreters of Plato’s Socrates have generally taken the dialogues to be aimed at working out objective truth. Attending closely to the texts of the early dialogues and the question of virtue in particular, Sean D. Kirkland suggests that this approach is flawed—that such concern with discovering external facts rests on modern assumptions that would have been far from the minds of Socrates and his contemporaries. This isn’t, however, to accuse Socrates of any kind of relativism. Through careful analysis of the original Greek and of a range of competing strands of Plato scholarship, Kirkland instead brings to light a radical, proto-phenomenological Socrates, for whom “what virtue is” is what has always already appeared as virtuous in everyday experience of the world, even if initial appearances are unsatisfactory or obscure and in need of greater scrutiny and clarification.","downloadable_attachments":[{"id":39495849,"asset_id":1766749,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":142280,"first_name":"Sean D.","last_name":"Kirkland","domain_name":"depaul","page_name":"SeanKirkland","display_name":"Sean D. Kirkland","profile_url":"https://depaul.academia.edu/SeanKirkland?f_ri=10009","photo":"https://0.academia-photos.com/142280/37737/20273661/s65_sean_d..kirkland.jpg"}],"research_interests":[{"id":805,"name":"Ontology","url":"https://www.academia.edu/Documents/in/Ontology?f_ri=10009","nofollow":true},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_20429910" data-work_id="20429910" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/20429910/Star_Wars_bad_guys_and_the_nature_of_evil">Star Wars, bad guys, and the nature of evil</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">This piece was originally titled "Star Wars, bad guys, and the nature of evil" but was retitled "What makes a good bad guy? Ask a philosopher" by the publisher.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/20429910" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="34dbecefe0c9c2e8cef7e17dbbea8690" rel="nofollow" data-download="{"attachment_id":41366199,"asset_id":20429910,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/41366199/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="42929" href="https://mmu.academia.edu/StricklandLloyd">Lloyd Strickland</a><script data-card-contents-for-user="42929" type="text/json">{"id":42929,"first_name":"Lloyd","last_name":"Strickland","domain_name":"mmu","page_name":"StricklandLloyd","display_name":"Lloyd Strickland","profile_url":"https://mmu.academia.edu/StricklandLloyd?f_ri=10009","photo":"https://0.academia-photos.com/42929/13870/110324806/s65_lloyd.strickland.jpg"}</script></span></span></li><li class="js-paper-rank-work_20429910 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="20429910"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 20429910, container: ".js-paper-rank-work_20429910", }); 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What are the implications of the two positions in relation to understanding... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_34470311" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The present thesis is an exploration of the relation between atheistic and religious existential philosophy with a focus on the concept of subjectivity. What are the implications of the two positions in relation to understanding subjectivity? This exploration will lead to a discussion about how existential philosophy can play a role in the field of social work, which includes homelessness, addiction and psychiatry. More specifically, I discuss the concepts of subjectivity connected to the atheistic and religious existential philosophy respectively in relation to social work.<br /><br />The thesis consists of four main chapters. I start by introducing the historical background of the emergence of existential philosophy. I show the relation between the transition from modernity to late modernity – which is characterized by the dissolution of the great universal narratives -, and the emergence of the movement of existential philosophy. Furthermore, I show how this relates to the transition from transcendental to existential phenomenology. Included is an interpretation of the paradox of Meno, which provides the basis for the exploration of the subject’s access to knowledge. Following this, I put forth Pierre Hadot’s existential interpretation of the figure of Socrates in order to illustrate certain insights that are widely drawn upon in existential philosophy. This is further elaborated on through a reading of Hannah Arendt and Pico.<br /><br />The second chapter Religious and atheistic existential philosophy consists of an analysis of relevant parts of primarily two works of Søren Kierkegaard, a more general presentation of Heidegger’s Being and Time along with an account of Sartre’s explicit atheistic position. Finally, I draw upon Ricoeur to provide a critique of the aetheistic position aimed at illustrating the ontological axioms and concepts of subjectivity of the religious and aetheistic positions respectively.<br /><br />In the third chapter Two concepts of subjectivity – Self-realization and self-transcendence, I draw on the accounts of the aetheistic and religious position outlined in the previous chapter. I elaborate on the two concepts of subjectivity connected to these two positions: the concept of the subject as self-realization and the concept of the subject as self-transcendent. I return to Pierre Hadot and relate the perspectives of both Hadot and Michel Foucault to the religious and aetheistic position. The aim is to expand the understanding of the two positions in relation to the two concepts of subjectivity and spirituality. And finally, I draw upon Karl Jaspers to further elaborate on the relation between the two concepts of subjectivity and the religious position more specifically.<br /><br />In the last chapter of the thesis Discussion relating to praxis, I turn to the field of social work. I provide a brief historical sketch of some of the latest changes within the field of social work and relate this to a discussion of relation between individualizing and structural approaches. I illustrate how social work plays out in a paradoxical field of tension between autonomy and control, between subjectification and objectification, which relates to the contradicting individualizing and structural understandings. This is connected to the two central concepts of subjectivity, the concept of the subject as self-realizing and the subject as self-transcendent, outlined earlier in the thesis, in order to show how the existing framework of social work can be said to encourage reductive objectification of the lives of the homeless and the problems connected to homelessness. Furthermore, these frameworks are discussed in relation to the existential perspectives presented in the thesis and to the two concepts of subjectivity. I close the chapter with an account of Ronald D. Laing’s critique of biomedical psychiatry, and illustrate how the same critique can be applied to social work in general.<br /><br />The explorations of the four main chapters all lead to a problematization of existing professional approaches within the field of social work rather than a final conclusion. By relating the existential philosophical perspectives addressed throughout the thesis to the field of social work, I show how the theoretic understandings employed in praxis can lead to a reduction of the homeless and their life problems. This is not due to the theories themselves, but to the fact that these are ascribed more power of explanation than what they actually possess, which results in both professionals and homeless being misled to equate their own self-understanding with the theoretical constructions they are reduced to in the meeting with one another. Like Hadot criticizes Foucault and Ricoeur criticizes Sarte, I argue that the concept of the subject as self-realization places too much weight on the self. Hereby, the spiritual dimension of being is reduced into an object of a technology that in principle enables the subject to an arbitrary negation of being. This not only supports an individualizing discourse, but actually results in an absolute individualizing discourse.<br /><br />However, I show that no matter where you stand on a spectrum of a pure structural or pure individualized theoretical understanding, this dualism will entail a reduction of real life human problems. On this background, I conclude that to the extent that the existential conditions are not considered in social work, this will lead to a reduction of human beings to dysfunctional objects that may be healed by means of themselves or by others, medicated, or must be declared totally or partly useless/incompetent. Likewise, I argue, social workers are reduced from fellow human beings to mere functions, who are supposed to possess specific professional knowledge and skills to enable such a healing or to declare efforts to do so totally of partly fruitless.<br /><br />Following this, I argue that in the field of social work, we must include a dimension of non-knowledge if we are to avoid reducing both professionals to functions and homeless to dysfunctional objects. When reflecting on how you should position yourself as a professional, this inadequacy of theoretic professionalism must be considered.<br /><br />We are left with the question about whether we may in any way overcome the inadequacy of professionalism by adding to it a sort of professionalism of inadequacy. If we hereby mean that it is possible to overcome the distance between professionalism and its object, we have already stepped into a professional self-adequacy, which reduces a person to an object. Thus, the emphasis must be placed on the inadequacy, not on professionalism, if we wish to contain, meet and understand another person in an existential sense.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/34470311" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9c7a503feb459c17427627a19dd6e709" rel="nofollow" data-download="{"attachment_id":54342475,"asset_id":34470311,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54342475/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5667005" href="https://dpu-dk.academia.edu/BorisLauritzen">Boris Lauritzen</a><script data-card-contents-for-user="5667005" type="text/json">{"id":5667005,"first_name":"Boris","last_name":"Lauritzen","domain_name":"dpu-dk","page_name":"BorisLauritzen","display_name":"Boris Lauritzen","profile_url":"https://dpu-dk.academia.edu/BorisLauritzen?f_ri=10009","photo":"/images/s65_no_pic.png"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-34470311">+1</span><div class="hidden js-additional-users-34470311"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://independent.academia.edu/AS%C3%B8rensen">Anders Dræby Sørensen</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-34470311'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-34470311').html(); } } new HoverPopover(popoverSettings); })();</script></li><li class="js-paper-rank-work_34470311 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="34470311"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 34470311, container: ".js-paper-rank-work_34470311", }); });</script></li><li class="js-percentile-work_34470311 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34470311; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_34470311"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); 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What are the implications of the two positions in relation to understanding subjectivity? This exploration will lead to a discussion about how existential philosophy can play a role in the field of social work, which includes homelessness, addiction and psychiatry. More specifically, I discuss the concepts of subjectivity connected to the atheistic and religious existential philosophy respectively in relation to social work.\n\nThe thesis consists of four main chapters. I start by introducing the historical background of the emergence of existential philosophy. I show the relation between the transition from modernity to late modernity – which is characterized by the dissolution of the great universal narratives -, and the emergence of the movement of existential philosophy. Furthermore, I show how this relates to the transition from transcendental to existential phenomenology. Included is an interpretation of the paradox of Meno, which provides the basis for the exploration of the subject’s access to knowledge. Following this, I put forth Pierre Hadot’s existential interpretation of the figure of Socrates in order to illustrate certain insights that are widely drawn upon in existential philosophy. This is further elaborated on through a reading of Hannah Arendt and Pico.\n\nThe second chapter Religious and atheistic existential philosophy consists of an analysis of relevant parts of primarily two works of Søren Kierkegaard, a more general presentation of Heidegger’s Being and Time along with an account of Sartre’s explicit atheistic position. Finally, I draw upon Ricoeur to provide a critique of the aetheistic position aimed at illustrating the ontological axioms and concepts of subjectivity of the religious and aetheistic positions respectively.\n\nIn the third chapter Two concepts of subjectivity – Self-realization and self-transcendence, I draw on the accounts of the aetheistic and religious position outlined in the previous chapter. I elaborate on the two concepts of subjectivity connected to these two positions: the concept of the subject as self-realization and the concept of the subject as self-transcendent. I return to Pierre Hadot and relate the perspectives of both Hadot and Michel Foucault to the religious and aetheistic position. The aim is to expand the understanding of the two positions in relation to the two concepts of subjectivity and spirituality. And finally, I draw upon Karl Jaspers to further elaborate on the relation between the two concepts of subjectivity and the religious position more specifically.\n\nIn the last chapter of the thesis Discussion relating to praxis, I turn to the field of social work. I provide a brief historical sketch of some of the latest changes within the field of social work and relate this to a discussion of relation between individualizing and structural approaches. I illustrate how social work plays out in a paradoxical field of tension between autonomy and control, between subjectification and objectification, which relates to the contradicting individualizing and structural understandings. This is connected to the two central concepts of subjectivity, the concept of the subject as self-realizing and the subject as self-transcendent, outlined earlier in the thesis, in order to show how the existing framework of social work can be said to encourage reductive objectification of the lives of the homeless and the problems connected to homelessness. Furthermore, these frameworks are discussed in relation to the existential perspectives presented in the thesis and to the two concepts of subjectivity. I close the chapter with an account of Ronald D. Laing’s critique of biomedical psychiatry, and illustrate how the same critique can be applied to social work in general.\n\nThe explorations of the four main chapters all lead to a problematization of existing professional approaches within the field of social work rather than a final conclusion. By relating the existential philosophical perspectives addressed throughout the thesis to the field of social work, I show how the theoretic understandings employed in praxis can lead to a reduction of the homeless and their life problems. This is not due to the theories themselves, but to the fact that these are ascribed more power of explanation than what they actually possess, which results in both professionals and homeless being misled to equate their own self-understanding with the theoretical constructions they are reduced to in the meeting with one another. Like Hadot criticizes Foucault and Ricoeur criticizes Sarte, I argue that the concept of the subject as self-realization places too much weight on the self. Hereby, the spiritual dimension of being is reduced into an object of a technology that in principle enables the subject to an arbitrary negation of being. This not only supports an individualizing discourse, but actually results in an absolute individualizing discourse.\n\nHowever, I show that no matter where you stand on a spectrum of a pure structural or pure individualized theoretical understanding, this dualism will entail a reduction of real life human problems. On this background, I conclude that to the extent that the existential conditions are not considered in social work, this will lead to a reduction of human beings to dysfunctional objects that may be healed by means of themselves or by others, medicated, or must be declared totally or partly useless/incompetent. Likewise, I argue, social workers are reduced from fellow human beings to mere functions, who are supposed to possess specific professional knowledge and skills to enable such a healing or to declare efforts to do so totally of partly fruitless.\n\nFollowing this, I argue that in the field of social work, we must include a dimension of non-knowledge if we are to avoid reducing both professionals to functions and homeless to dysfunctional objects. When reflecting on how you should position yourself as a professional, this inadequacy of theoretic professionalism must be considered.\n\nWe are left with the question about whether we may in any way overcome the inadequacy of professionalism by adding to it a sort of professionalism of inadequacy. If we hereby mean that it is possible to overcome the distance between professionalism and its object, we have already stepped into a professional self-adequacy, which reduces a person to an object. Thus, the emphasis must be placed on the inadequacy, not on professionalism, if we wish to contain, meet and understand another person in an existential sense.","downloadable_attachments":[{"id":54342475,"asset_id":34470311,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5667005,"first_name":"Boris","last_name":"Lauritzen","domain_name":"dpu-dk","page_name":"BorisLauritzen","display_name":"Boris Lauritzen","profile_url":"https://dpu-dk.academia.edu/BorisLauritzen?f_ri=10009","photo":"/images/s65_no_pic.png"},{"id":3037105,"first_name":"Anders Dræby","last_name":"Sørensen","domain_name":"independent","page_name":"ASørensen","display_name":"Anders Dræby Sørensen","profile_url":"https://independent.academia.edu/AS%C3%B8rensen?f_ri=10009","photo":"https://0.academia-photos.com/3037105/998049/17635236/s65_anders_dr_by.s_rensen.jpg"}],"research_interests":[{"id":940,"name":"Social Work","url":"https://www.academia.edu/Documents/in/Social_Work?f_ri=10009","nofollow":true},{"id":3815,"name":"Spirituality","url":"https://www.academia.edu/Documents/in/Spirituality?f_ri=10009","nofollow":true},{"id":5174,"name":"Existential Psychology","url":"https://www.academia.edu/Documents/in/Existential_Psychology?f_ri=10009","nofollow":true},{"id":7366,"name":"Socratic Method","url":"https://www.academia.edu/Documents/in/Socratic_Method?f_ri=10009","nofollow":true},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger?f_ri=10009"},{"id":9491,"name":"Pedagogy","url":"https://www.academia.edu/Documents/in/Pedagogy?f_ri=10009"},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=10009"},{"id":16561,"name":"Jean Paul Sartre","url":"https://www.academia.edu/Documents/in/Jean_Paul_Sartre?f_ri=10009"},{"id":25790,"name":"Karl Jaspers","url":"https://www.academia.edu/Documents/in/Karl_Jaspers?f_ri=10009"},{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=10009"},{"id":34292,"name":"Poststructuralist Theory","url":"https://www.academia.edu/Documents/in/Poststructuralist_Theory?f_ri=10009"},{"id":67525,"name":"Existentialism","url":"https://www.academia.edu/Documents/in/Existentialism?f_ri=10009"},{"id":78780,"name":"Pierre Hadot","url":"https://www.academia.edu/Documents/in/Pierre_Hadot?f_ri=10009"},{"id":81267,"name":"Pedagogy of Social Work","url":"https://www.academia.edu/Documents/in/Pedagogy_of_Social_Work?f_ri=10009"},{"id":104890,"name":"Existential phenomenology","url":"https://www.academia.edu/Documents/in/Existential_phenomenology?f_ri=10009"},{"id":192224,"name":"Søren Kierkegaard","url":"https://www.academia.edu/Documents/in/S%C3%B8ren_Kierkegaard?f_ri=10009"},{"id":258059,"name":"Ethics, Philosophy, Existentialism","url":"https://www.academia.edu/Documents/in/Ethics_Philosophy_Existentialism?f_ri=10009"},{"id":268460,"name":"Existential Philosophy","url":"https://www.academia.edu/Documents/in/Existential_Philosophy?f_ri=10009"},{"id":531897,"name":"Giovanni Pico della Mirandola","url":"https://www.academia.edu/Documents/in/Giovanni_Pico_della_Mirandola?f_ri=10009"},{"id":1124784,"name":"Existential Pedagogy","url":"https://www.academia.edu/Documents/in/Existential_Pedagogy?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_33662995" data-work_id="33662995" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/33662995/11_Joaquin_E_Meabe_Materiales_de_estudio_para_revisar_y_aprender_con_Paideia_11_S%C3%B3crates_Paideia_III_1_pdf">11 - Joaquin E Meabe - Materiales de estudio para revisar y aprender con Paideia 11 - Sócrates (Paideia III-1).pdf</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Materiales de estudio para revisar y aprender con Paideia de Werner W. Jaeger 11 La Sócrates y la ruta hacia el centro divino. Figura, problema y herencia de Sócrates. 1 Al llegar a la tercera parte de la obra Jaeger nos introduce en la... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_33662995" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Materiales de estudio para revisar y aprender con Paideia de Werner W. Jaeger 11 La Sócrates y la ruta hacia el centro divino. Figura, problema y herencia de Sócrates. 1 Al llegar a la tercera parte de la obra Jaeger nos introduce en la dimensión hard core del texto que, como él mismo lo anticipa en el capítulo IX de la primera parte 2 , constituye el núcleo del desarrollo espiritual de aquella tendencia de la cultura griega, orientada a la formación de un tipo de hombre capaz de asumir y reproducir su imagen ideal y normativa, en un constante proceso de autoafirmación social e intelectual.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/33662995" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="db91269ecd7869dc5649136f6da2ece7" rel="nofollow" data-download="{"attachment_id":53670345,"asset_id":33662995,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/53670345/download_file?st=MTc0MDYxNTM2NCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="4975208" href="https://unne.academia.edu/JoaquinMeabe">Joaquin Meabe</a><script data-card-contents-for-user="4975208" type="text/json">{"id":4975208,"first_name":"Joaquin","last_name":"Meabe","domain_name":"unne","page_name":"JoaquinMeabe","display_name":"Joaquin Meabe","profile_url":"https://unne.academia.edu/JoaquinMeabe?f_ri=10009","photo":"https://0.academia-photos.com/4975208/2274362/2657464/s65_joaquin.meabe.jpg"}</script></span></span></li><li class="js-paper-rank-work_33662995 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="33662995"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 33662995, container: ".js-paper-rank-work_33662995", }); 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Jaeger 11 La Sócrates y la ruta hacia el centro divino. 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Le refus d’accorder à ce court dialogue socratique une affiliation... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_6940920" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Cette étude tâche de dégager la double signification de la philosophie socratique comprise comme philosophie politique à l’aide d’une interprétation des Amoureux rivaux. Le refus d’accorder à ce court dialogue socratique une affiliation au corpus platonicien a jeté injustement de l’ombre sur la pertinence de son contenu : le discrédit des Amoureux rivaux a quelques limites qu’il est bon de montrer. La structure soignée du dialogue, qu’il est possible de mettre en lumière au moyen du Phèdre, invite à une interprétation attentive de cette architecture. Une telle lecture permet d’expliciter la parenté entre la philosophie et la politique dans la philosophie socratique. Les Amoureux rivaux présente deux dimensions politiques de la philosophie : une philosophie qui s’oppose à la philosophie physiologique en constituant plutôt un questionnement sur l’homme qui s’exprime dans un mode de vie réflexif, de même qu’une politique du dialogue, c’est-à-dire une bonne gouverne de la communauté dialectique.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6940920" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8130cb3c1c716515d0f0b3b7fe81e725" rel="nofollow" data-download="{"attachment_id":46180798,"asset_id":6940920,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/46180798/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3689548" href="https://bu.academia.edu/AntoinePageauStHilaire">Antoine Pageau-St-Hilaire</a><script data-card-contents-for-user="3689548" type="text/json">{"id":3689548,"first_name":"Antoine","last_name":"Pageau-St-Hilaire","domain_name":"bu","page_name":"AntoinePageauStHilaire","display_name":"Antoine Pageau-St-Hilaire","profile_url":"https://bu.academia.edu/AntoinePageauStHilaire?f_ri=10009","photo":"https://0.academia-photos.com/3689548/1311487/16623852/s65_antoine.pageau_st-hilaire.jpg"}</script></span></span></li><li class="js-paper-rank-work_6940920 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="6940920"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 6940920, container: ".js-paper-rank-work_6940920", }); 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$(".js-view-count[data-work-id=6940920]").text(description); $(".js-view-count-work_6940920").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_6940920").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="6940920"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="813" rel="nofollow" href="https://www.academia.edu/Documents/in/Political_Philosophy">Political Philosophy</a>, <script data-card-contents-for-ri="813" type="text/json">{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="14217" rel="nofollow" href="https://www.academia.edu/Documents/in/Schleiermacher">Schleiermacher</a><script data-card-contents-for-ri="14217" type="text/json">{"id":14217,"name":"Schleiermacher","url":"https://www.academia.edu/Documents/in/Schleiermacher?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=6940920]'), work: {"id":6940920,"title":"La double signification de la philosophie politique socratique dans Les Amoureux rivaux","created_at":"2014-05-02T06:29:46.463-07:00","url":"https://www.academia.edu/6940920/La_double_signification_de_la_philosophie_politique_socratique_dans_Les_Amoureux_rivaux?f_ri=10009","dom_id":"work_6940920","summary":"Cette étude tâche de dégager la double signification de la philosophie socratique comprise comme philosophie politique à l’aide d’une interprétation des Amoureux rivaux. Le refus d’accorder à ce court dialogue socratique une affiliation au corpus platonicien a jeté injustement de l’ombre sur la pertinence de son contenu : le discrédit des Amoureux rivaux a quelques limites qu’il est bon de montrer. La structure soignée du dialogue, qu’il est possible de mettre en lumière au moyen du Phèdre, invite à une interprétation attentive de cette architecture. Une telle lecture permet d’expliciter la parenté entre la philosophie et la politique dans la philosophie socratique. Les Amoureux rivaux présente deux dimensions politiques de la philosophie : une philosophie qui s’oppose à la philosophie physiologique en constituant plutôt un questionnement sur l’homme qui s’exprime dans un mode de vie réflexif, de même qu’une politique du dialogue, c’est-à-dire une bonne gouverne de la communauté dialectique.","downloadable_attachments":[{"id":46180798,"asset_id":6940920,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3689548,"first_name":"Antoine","last_name":"Pageau-St-Hilaire","domain_name":"bu","page_name":"AntoinePageauStHilaire","display_name":"Antoine Pageau-St-Hilaire","profile_url":"https://bu.academia.edu/AntoinePageauStHilaire?f_ri=10009","photo":"https://0.academia-photos.com/3689548/1311487/16623852/s65_antoine.pageau_st-hilaire.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=10009","nofollow":true},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":14217,"name":"Schleiermacher","url":"https://www.academia.edu/Documents/in/Schleiermacher?f_ri=10009","nofollow":true},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy?f_ri=10009"},{"id":21643,"name":"Ancient social \u0026 political philosophy","url":"https://www.academia.edu/Documents/in/Ancient_social_and_political_philosophy?f_ri=10009"},{"id":22547,"name":"Social and Political Philosophy","url":"https://www.academia.edu/Documents/in/Social_and_Political_Philosophy?f_ri=10009"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009"},{"id":35603,"name":"Ancient Greek Politics","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Politics?f_ri=10009"},{"id":188129,"name":"Platonic dialogues","url":"https://www.academia.edu/Documents/in/Platonic_dialogues?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_1276095" data-work_id="1276095" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/1276095/Calicles_y_Nietzsche_dos_formas_contrapuestas_de_entender_el_derecho_del_m%C3%A1s_fuerte">Calicles y Nietzsche: dos formas contrapuestas de entender el derecho del más fuerte</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In Plato’s Gorgias one of Socrates interlocutors, Callicles, exposes a philosoph-ical theory based upon the supremacy of the stronger over the weaker and in therefusal to accept a moral system created by these in order to restrain the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_1276095" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In Plato’s Gorgias one of Socrates interlocutors, Callicles, exposes a philosoph-ical theory based upon the supremacy of the stronger over the weaker and in therefusal to accept a moral system created by these in order to restrain the powerful. Immediately, this theory reminds Nietzsche’s moral critique. The figure of Socratesserves as a counterpoint in the confrontation of both theories, because Callicles, inthe platonic text, as well as Nietzsche in his works stand in clear opposition to him.Then, we must compare both controversies in order to find out the proximity or dis-tance between Callicles’ and Nietzsche’s positions.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/1276095" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="604a0896e010eb28c799f5b8189e1ab9" rel="nofollow" data-download="{"attachment_id":7895221,"asset_id":1276095,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/7895221/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1145914" href="https://ucm.academia.edu/IgnacioPaj%C3%B3nLeyra">Ignacio Pajón Leyra</a><script data-card-contents-for-user="1145914" type="text/json">{"id":1145914,"first_name":"Ignacio","last_name":"Pajón Leyra","domain_name":"ucm","page_name":"IgnacioPajónLeyra","display_name":"Ignacio Pajón Leyra","profile_url":"https://ucm.academia.edu/IgnacioPaj%C3%B3nLeyra?f_ri=10009","photo":"https://0.academia-photos.com/1145914/403489/2271356/s65_ignacio.paj_n_leyra.jpg"}</script></span></span></li><li class="js-paper-rank-work_1276095 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="1276095"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 1276095, container: ".js-paper-rank-work_1276095", }); 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Immediately, this theory reminds Nietzsche’s moral critique. The figure of Socratesserves as a counterpoint in the confrontation of both theories, because Callicles, inthe platonic text, as well as Nietzsche in his works stand in clear opposition to him.Then, we must compare both controversies in order to find out the proximity or dis-tance between Callicles’ and Nietzsche’s positions.","downloadable_attachments":[{"id":7895221,"asset_id":1276095,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1145914,"first_name":"Ignacio","last_name":"Pajón Leyra","domain_name":"ucm","page_name":"IgnacioPajónLeyra","display_name":"Ignacio Pajón Leyra","profile_url":"https://ucm.academia.edu/IgnacioPaj%C3%B3nLeyra?f_ri=10009","photo":"https://0.academia-photos.com/1145914/403489/2271356/s65_ignacio.paj_n_leyra.jpg"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=10009","nofollow":true},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory?f_ri=10009","nofollow":true},{"id":4296,"name":"Natural Law","url":"https://www.academia.edu/Documents/in/Natural_Law?f_ri=10009","nofollow":true},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy?f_ri=10009"},{"id":28347,"name":"Sophists","url":"https://www.academia.edu/Documents/in/Sophists?f_ri=10009"},{"id":33552,"name":"Natural Law Theory","url":"https://www.academia.edu/Documents/in/Natural_Law_Theory?f_ri=10009"},{"id":368763,"name":"Callicles","url":"https://www.academia.edu/Documents/in/Callicles?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_25766918" data-work_id="25766918" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/25766918/Review_of_Franco_Ferrari_Socrate_tra_personaggio_e_mito_in_Humanitas_60_2008_314_317">Review of: Franco Ferrari, Socrate tra personaggio e mito, in: "Humanitas" 60 (2008), 314-317.</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/25766918" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a7774d492f32f67522592a9e202686e7" rel="nofollow" data-download="{"attachment_id":46123674,"asset_id":25766918,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/46123674/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3397718" href="https://univr.academia.edu/AlessandroStavru">Alessandro Stavru</a><script data-card-contents-for-user="3397718" type="text/json">{"id":3397718,"first_name":"Alessandro","last_name":"Stavru","domain_name":"univr","page_name":"AlessandroStavru","display_name":"Alessandro Stavru","profile_url":"https://univr.academia.edu/AlessandroStavru?f_ri=10009","photo":"https://0.academia-photos.com/3397718/1149047/19664049/s65_alessandro.stavru.jpeg"}</script></span></span></li><li class="js-paper-rank-work_25766918 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="25766918"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 25766918, container: ".js-paper-rank-work_25766918", }); 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$(".js-view-count[data-work-id=25766918]").text(description); $(".js-view-count-work_25766918").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_25766918").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="25766918"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="17178" rel="nofollow" href="https://www.academia.edu/Documents/in/Ancient_Philosophy">Ancient Philosophy</a>, <script data-card-contents-for-ri="17178" type="text/json">{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="19082" rel="nofollow" href="https://www.academia.edu/Documents/in/Minor_Socratics">Minor Socratics</a><script data-card-contents-for-ri="19082" type="text/json">{"id":19082,"name":"Minor Socratics","url":"https://www.academia.edu/Documents/in/Minor_Socratics?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=25766918]'), work: {"id":25766918,"title":"Review of: Franco Ferrari, Socrate tra personaggio e mito, in: \"Humanitas\" 60 (2008), 314-317.","created_at":"2016-06-01T01:25:55.070-07:00","url":"https://www.academia.edu/25766918/Review_of_Franco_Ferrari_Socrate_tra_personaggio_e_mito_in_Humanitas_60_2008_314_317?f_ri=10009","dom_id":"work_25766918","summary":null,"downloadable_attachments":[{"id":46123674,"asset_id":25766918,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3397718,"first_name":"Alessandro","last_name":"Stavru","domain_name":"univr","page_name":"AlessandroStavru","display_name":"Alessandro Stavru","profile_url":"https://univr.academia.edu/AlessandroStavru?f_ri=10009","photo":"https://0.academia-photos.com/3397718/1149047/19664049/s65_alessandro.stavru.jpeg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy?f_ri=10009","nofollow":true},{"id":19082,"name":"Minor Socratics","url":"https://www.academia.edu/Documents/in/Minor_Socratics?f_ri=10009","nofollow":true},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009"},{"id":95391,"name":"Ancient Philosofy","url":"https://www.academia.edu/Documents/in/Ancient_Philosofy?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_16805440" data-work_id="16805440" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/16805440/The_Socratic_Method">The Socratic Method</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The Socratic Method, also known as the method of elenchus, Greek for test, examination or logical refutation. What Is this method that Socrates employs and how does he go about practicing it on other people? How do the various people he... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_16805440" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The Socratic Method, also known as the method of elenchus, Greek for test, examination or logical refutation. What Is this method that Socrates employs and how does he go about practicing it on other people? How do the various people he converses with respond to this process of examination? And finally, what is the aim of the Socratic Method, is it successful in achieving these aims and ultimately does it help either the person being questioned or Socrates himself?</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/16805440" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ebd627c95d60bd37e3aa8dff88ac2bb8" rel="nofollow" data-download="{"attachment_id":39192763,"asset_id":16805440,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/39192763/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="31349662" href="https://uwosh.academia.edu/ScottCameron">Scott Cameron</a><script data-card-contents-for-user="31349662" type="text/json">{"id":31349662,"first_name":"Scott","last_name":"Cameron","domain_name":"uwosh","page_name":"ScottCameron","display_name":"Scott Cameron","profile_url":"https://uwosh.academia.edu/ScottCameron?f_ri=10009","photo":"https://0.academia-photos.com/31349662/9239076/10300460/s65_scott.cameron.jpg"}</script></span></span></li><li class="js-paper-rank-work_16805440 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="16805440"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 16805440, container: ".js-paper-rank-work_16805440", }); 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What Is this method that Socrates employs and how does he go about practicing it on other people? How do the various people he converses with respond to this process of examination? And finally, what is the aim of the Socratic Method, is it successful in achieving these aims and ultimately does it help either the person being questioned or Socrates himself? ","downloadable_attachments":[{"id":39192763,"asset_id":16805440,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":31349662,"first_name":"Scott","last_name":"Cameron","domain_name":"uwosh","page_name":"ScottCameron","display_name":"Scott Cameron","profile_url":"https://uwosh.academia.edu/ScottCameron?f_ri=10009","photo":"https://0.academia-photos.com/31349662/9239076/10300460/s65_scott.cameron.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=10009","nofollow":true},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science?f_ri=10009","nofollow":true},{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":7366,"name":"Socratic Method","url":"https://www.academia.edu/Documents/in/Socratic_Method?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":17178,"name":"Ancient Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Philosophy?f_ri=10009"},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009"},{"id":230780,"name":"Plato's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates?f_ri=10009"},{"id":329297,"name":"Socratic teaching methods","url":"https://www.academia.edu/Documents/in/Socratic_teaching_methods?f_ri=10009"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41551300" data-work_id="41551300" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41551300/SOCRATES_WISDOM_IN_DEFINITION">SOCRATES' WISDOM IN DEFINITION</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Why does Socrates favour definitional speech over discussion of virtue's instances and attributes? Why does he take such a dim view of applied ethics? In this paper, I criticise the received answers to these questions and offer a... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_41551300" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Why does Socrates favour definitional speech over discussion of virtue's instances and attributes? Why does he take such a dim view of applied ethics? In this paper, I criticise the received answers to these questions and offer a different view. I argue that Socrates favours definitional dialogue because it actualises knowledge that the logic of his argument shows to be essential to virtue. By leading the interlocutor to a paradoxical definition of virtue as knowledge, Socrates engenders this knowledge in his soul.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41551300" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="df9cb3c1ba32cf4d293cff8d968330e4" rel="nofollow" data-download="{"attachment_id":61709151,"asset_id":41551300,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/61709151/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2979715" href="https://wits.academia.edu/DylanFutter">Dylan Futter</a><script data-card-contents-for-user="2979715" type="text/json">{"id":2979715,"first_name":"Dylan","last_name":"Futter","domain_name":"wits","page_name":"DylanFutter","display_name":"Dylan Futter","profile_url":"https://wits.academia.edu/DylanFutter?f_ri=10009","photo":"https://0.academia-photos.com/2979715/2642845/3073744/s65_dylan.futter.jpg"}</script></span></span></li><li class="js-paper-rank-work_41551300 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41551300"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41551300, container: ".js-paper-rank-work_41551300", }); 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$(".js-view-count[data-work-id=41551300]").text(description); $(".js-view-count-work_41551300").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_41551300").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="41551300"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">2</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a><script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=41551300]'), work: {"id":41551300,"title":"SOCRATES' WISDOM IN DEFINITION","created_at":"2020-01-07T14:34:05.461-08:00","url":"https://www.academia.edu/41551300/SOCRATES_WISDOM_IN_DEFINITION?f_ri=10009","dom_id":"work_41551300","summary":"Why does Socrates favour definitional speech over discussion of virtue's instances and attributes? Why does he take such a dim view of applied ethics? In this paper, I criticise the received answers to these questions and offer a different view. I argue that Socrates favours definitional dialogue because it actualises knowledge that the logic of his argument shows to be essential to virtue. By leading the interlocutor to a paradoxical definition of virtue as knowledge, Socrates engenders this knowledge in his soul.","downloadable_attachments":[{"id":61709151,"asset_id":41551300,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2979715,"first_name":"Dylan","last_name":"Futter","domain_name":"wits","page_name":"DylanFutter","display_name":"Dylan Futter","profile_url":"https://wits.academia.edu/DylanFutter?f_ri=10009","photo":"https://0.academia-photos.com/2979715/2642845/3073744/s65_dylan.futter.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36608224" data-work_id="36608224" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36608224/S%C3%B3crates_na_cidade_tr%C3%A1gica">Sócrates na cidade trágica</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">O filósofo germano coreano Byung-Chul Han reclama de nossa vida atual. Ele diz que propagamos a ideia de diferença, mas que esta nada é senão uma faceta da igualdade. Somos todos diferentes, mas iguais nessa diferença. Nenhum de nós, ele... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_36608224" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">O filósofo germano coreano Byung-Chul Han reclama de nossa vida atual. Ele diz que propagamos a ideia de diferença, mas que esta nada é senão uma faceta da igualdade. Somos todos diferentes, mas iguais nessa diferença. Nenhum de nós, ele diz, é singular. Para exemplificar essa distinção entre o diferente e o singular, ele lembra de uma compreensão a respeito de Sócrates como aquele que era o atopos 1 , ou seja, um tipo de estranho, alguém sem lugar, um estrangeiro. Digo eu, até: um alienígena. A singularidade de Sócrates, anunciada por Alcibíades em O Banquete, o fazia um personagem bem além do simples diferente. É interessante notar essa observação de Han quanto a Sócrates como atopos, que pode ser colhida em vários filósofos, em Barthes ou em Agamben. Não é difícil considerarmos a individualidade como uma noção que tem como base a diferença, e que se aperfeiçoa ainda mais com a singularidade. Sendo assim, Sócrates seria moderno ou, mais que isso, um ideal de modernidade ainda não realizado. Todavia, o que primeiro aprendemos quando estudamos as distinções entre antigos e modernos, é sobre a noção de indivíduo. Esta é, sempre, uma noção característica da modernidade. Nossa literatura filosófica, apoiada nos helenistas, não cansa de nos dizer que Sócrates foi, antes de tudo, um exemplar do homem antigo grego. Como assim? Por que o singular par excellence não seria também o indivíduo em seu mais aperfeiçoado grau conceitual? Uma das características fundamentais da semântica moderna é a de nomear uma faculdade familiar para nós, modernos: a vontade. Temos um nome para uma faculdade do querer e do não querer; uma faculdade que só conhecemos como uma força que quer e, para deixar se mostrar como um querer, se apresenta imediatamente como nos deixando saber o que é um não querer. Essa faculdade é o que chamamos de vontade. A semântica grega nunca descreveu o homem grego usando um tal termo. Por isso mesmo, nunca descreveu um indivíduo como nós descrevemos o indivíduo – o indivíduo moderno que, enfim, não raro tomamos como sendo o que é de fato indivíduo. Se deixamos de lado essa discussão sobre as descrições do que viemos a denominar vontade, e que não encontra correspondência na descrição que os gregos faziam de si mesmos como indivíduos, é dificil entendermos os antigos e quem foi o filósofo Sócrates. É útil aqui recordar a faculdade da vontade, como ela aparece para um filósofo moderno. Podemos recorrer a Descartes. Para nós, modernos, é bem fácil entender a explicação do erro, 1 Han, Byung-Chul. La expulsión de lo distinto (Pensamiento Herder) (Spanish Edition) (Locais do Kindle 287). Herder Editorial. Edição do Kindle.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36608224" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4d21d78dbabe946b27c79a0af3bd92d0" rel="nofollow" data-download="{"attachment_id":56536890,"asset_id":36608224,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56536890/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="7537643" href="https://cefa-brazil.academia.edu/PauloGhiraldelli">Paulo Ghiraldelli</a><script data-card-contents-for-user="7537643" type="text/json">{"id":7537643,"first_name":"Paulo","last_name":"Ghiraldelli","domain_name":"cefa-brazil","page_name":"PauloGhiraldelli","display_name":"Paulo Ghiraldelli","profile_url":"https://cefa-brazil.academia.edu/PauloGhiraldelli?f_ri=10009","photo":"https://gravatar.com/avatar/28ced0242f34ad018184f38008442be6?s=65"}</script></span></span></li><li class="js-paper-rank-work_36608224 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36608224"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 36608224, container: ".js-paper-rank-work_36608224", }); });</script></li><li class="js-percentile-work_36608224 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36608224; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_36608224"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_36608224 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="36608224"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36608224; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36608224]").text(description); $(".js-view-count-work_36608224").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_36608224").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="36608224"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="27442" rel="nofollow" href="https://www.academia.edu/Documents/in/Hannah_Arendt">Hannah Arendt</a>, <script data-card-contents-for-ri="27442" type="text/json">{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="111237" rel="nofollow" href="https://www.academia.edu/Documents/in/Plat%C3%A3o">Platão</a>, <script data-card-contents-for-ri="111237" type="text/json">{"id":111237,"name":"Platão","url":"https://www.academia.edu/Documents/in/Plat%C3%A3o?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="132929" rel="nofollow" href="https://www.academia.edu/Documents/in/Aristoteles">Aristoteles</a><script data-card-contents-for-ri="132929" type="text/json">{"id":132929,"name":"Aristoteles","url":"https://www.academia.edu/Documents/in/Aristoteles?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36608224]'), work: {"id":36608224,"title":"Sócrates na cidade trágica","created_at":"2018-05-10T21:41:22.411-07:00","url":"https://www.academia.edu/36608224/S%C3%B3crates_na_cidade_tr%C3%A1gica?f_ri=10009","dom_id":"work_36608224","summary":"O filósofo germano coreano Byung-Chul Han reclama de nossa vida atual. Ele diz que propagamos a ideia de diferença, mas que esta nada é senão uma faceta da igualdade. Somos todos diferentes, mas iguais nessa diferença. Nenhum de nós, ele diz, é singular. Para exemplificar essa distinção entre o diferente e o singular, ele lembra de uma compreensão a respeito de Sócrates como aquele que era o atopos 1 , ou seja, um tipo de estranho, alguém sem lugar, um estrangeiro. Digo eu, até: um alienígena. A singularidade de Sócrates, anunciada por Alcibíades em O Banquete, o fazia um personagem bem além do simples diferente. É interessante notar essa observação de Han quanto a Sócrates como atopos, que pode ser colhida em vários filósofos, em Barthes ou em Agamben. Não é difícil considerarmos a individualidade como uma noção que tem como base a diferença, e que se aperfeiçoa ainda mais com a singularidade. Sendo assim, Sócrates seria moderno ou, mais que isso, um ideal de modernidade ainda não realizado. Todavia, o que primeiro aprendemos quando estudamos as distinções entre antigos e modernos, é sobre a noção de indivíduo. Esta é, sempre, uma noção característica da modernidade. Nossa literatura filosófica, apoiada nos helenistas, não cansa de nos dizer que Sócrates foi, antes de tudo, um exemplar do homem antigo grego. Como assim? Por que o singular par excellence não seria também o indivíduo em seu mais aperfeiçoado grau conceitual? Uma das características fundamentais da semântica moderna é a de nomear uma faculdade familiar para nós, modernos: a vontade. Temos um nome para uma faculdade do querer e do não querer; uma faculdade que só conhecemos como uma força que quer e, para deixar se mostrar como um querer, se apresenta imediatamente como nos deixando saber o que é um não querer. Essa faculdade é o que chamamos de vontade. A semântica grega nunca descreveu o homem grego usando um tal termo. Por isso mesmo, nunca descreveu um indivíduo como nós descrevemos o indivíduo – o indivíduo moderno que, enfim, não raro tomamos como sendo o que é de fato indivíduo. Se deixamos de lado essa discussão sobre as descrições do que viemos a denominar vontade, e que não encontra correspondência na descrição que os gregos faziam de si mesmos como indivíduos, é dificil entendermos os antigos e quem foi o filósofo Sócrates. É útil aqui recordar a faculdade da vontade, como ela aparece para um filósofo moderno. Podemos recorrer a Descartes. Para nós, modernos, é bem fácil entender a explicação do erro, 1 Han, Byung-Chul. La expulsión de lo distinto (Pensamiento Herder) (Spanish Edition) (Locais do Kindle 287). Herder Editorial. Edição do Kindle.","downloadable_attachments":[{"id":56536890,"asset_id":36608224,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":7537643,"first_name":"Paulo","last_name":"Ghiraldelli","domain_name":"cefa-brazil","page_name":"PauloGhiraldelli","display_name":"Paulo Ghiraldelli","profile_url":"https://cefa-brazil.academia.edu/PauloGhiraldelli?f_ri=10009","photo":"https://gravatar.com/avatar/28ced0242f34ad018184f38008442be6?s=65"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=10009","nofollow":true},{"id":111237,"name":"Platão","url":"https://www.academia.edu/Documents/in/Plat%C3%A3o?f_ri=10009","nofollow":true},{"id":132929,"name":"Aristoteles","url":"https://www.academia.edu/Documents/in/Aristoteles?f_ri=10009","nofollow":true},{"id":164607,"name":"Tragic Hero","url":"https://www.academia.edu/Documents/in/Tragic_Hero?f_ri=10009"},{"id":167071,"name":"Jean-Pierre Vernant","url":"https://www.academia.edu/Documents/in/Jean-Pierre_Vernant?f_ri=10009"},{"id":799079,"name":"Byung-Chul Han","url":"https://www.academia.edu/Documents/in/Byung-Chul_Han?f_ri=10009"},{"id":922636,"name":"Trágico","url":"https://www.academia.edu/Documents/in/Tragico?f_ri=10009"},{"id":1033931,"name":"Vontade","url":"https://www.academia.edu/Documents/in/Vontade?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_12294390" data-work_id="12294390" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/12294390/El_S%C3%B3crates_de_Foucault_y_Arendt_O_el_conflicto_no_deseado_entre_%C3%A9tica_y_pol%C3%ADtica_">El Sócrates de Foucault y Arendt (O el conflicto no deseado entre ética y política)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">La figura de Sócrates según las diferentes lecturas de Foucault y Arendt: de la parresía a la experiencia del pensar (O: el conflicto político no deseado que se deriva de la reivindicación de un modelo ético y sus tensiones con la idea de... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_12294390" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">La figura de Sócrates según las diferentes lecturas de Foucault y Arendt: de la parresía a la experiencia del pensar (O: el conflicto político no deseado que se deriva de la reivindicación de un modelo ético y sus tensiones con la idea de democracia).</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12294390" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="02d7bb7ee3b890c2b8639428c9cff1cf" rel="nofollow" data-download="{"attachment_id":37580229,"asset_id":12294390,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37580229/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="465967" href="https://uoc.academia.edu/EdgarStraehle">Edgar Straehle</a><script data-card-contents-for-user="465967" type="text/json">{"id":465967,"first_name":"Edgar","last_name":"Straehle","domain_name":"uoc","page_name":"EdgarStraehle","display_name":"Edgar 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style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="12294390"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="11927" rel="nofollow" href="https://www.academia.edu/Documents/in/Michel_Foucault">Michel Foucault</a>, <script data-card-contents-for-ri="11927" type="text/json">{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="20293" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics_and_Politics">Ethics and Politics</a>, <script data-card-contents-for-ri="20293" type="text/json">{"id":20293,"name":"Ethics and Politics","url":"https://www.academia.edu/Documents/in/Ethics_and_Politics?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="27442" rel="nofollow" href="https://www.academia.edu/Documents/in/Hannah_Arendt">Hannah Arendt</a><script data-card-contents-for-ri="27442" type="text/json">{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=12294390]'), work: {"id":12294390,"title":"El Sócrates de Foucault y Arendt (O el conflicto no deseado entre ética y política)","created_at":"2015-05-08T07:09:35.026-07:00","url":"https://www.academia.edu/12294390/El_S%C3%B3crates_de_Foucault_y_Arendt_O_el_conflicto_no_deseado_entre_%C3%A9tica_y_pol%C3%ADtica_?f_ri=10009","dom_id":"work_12294390","summary":"La figura de Sócrates según las diferentes lecturas de Foucault y Arendt: de la parresía a la experiencia del pensar (O: el conflicto político no deseado que se deriva de la reivindicación de un modelo ético y sus tensiones con la idea de democracia).","downloadable_attachments":[{"id":37580229,"asset_id":12294390,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":465967,"first_name":"Edgar","last_name":"Straehle","domain_name":"uoc","page_name":"EdgarStraehle","display_name":"Edgar Straehle","profile_url":"https://uoc.academia.edu/EdgarStraehle?f_ri=10009","photo":"https://0.academia-photos.com/465967/154584/8057792/s65_edgar.straehle.png"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=10009","nofollow":true},{"id":20293,"name":"Ethics and Politics","url":"https://www.academia.edu/Documents/in/Ethics_and_Politics?f_ri=10009","nofollow":true},{"id":27442,"name":"Hannah Arendt","url":"https://www.academia.edu/Documents/in/Hannah_Arendt?f_ri=10009","nofollow":true},{"id":220327,"name":"Parrhesia","url":"https://www.academia.edu/Documents/in/Parrhesia?f_ri=10009"},{"id":856472,"name":"Parresía","url":"https://www.academia.edu/Documents/in/Parresia?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_28617200" data-work_id="28617200" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/28617200/socratisch_gesprek_De_kunst_van_de_nuance_en_de_twijfel">socratisch gesprek. De kunst van de nuance en de twijfel.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">In dit artikel, geschreven door Sylvie Walraevens, wordt uitgelegd hoe Kristof Van Rossem het socratisch gesprek interpreteert en toepast. Zie <a href="http://www.socratischgesprek.be" rel="nofollow">www.socratischgesprek.be</a></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/28617200" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d15912413c799662bbf5c52db4221e33" rel="nofollow" data-download="{"attachment_id":48982032,"asset_id":28617200,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/48982032/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="7458447" href="https://kuleuven.academia.edu/KristofVanRossem">Kristof Van Rossem</a><script data-card-contents-for-user="7458447" type="text/json">{"id":7458447,"first_name":"Kristof","last_name":"Van Rossem","domain_name":"kuleuven","page_name":"KristofVanRossem","display_name":"Kristof Van Rossem","profile_url":"https://kuleuven.academia.edu/KristofVanRossem?f_ri=10009","photo":"https://0.academia-photos.com/7458447/2724653/15151901/s65_kristof.van_rossem.png"}</script></span></span></li><li class="js-paper-rank-work_28617200 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="28617200"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 28617200, container: ".js-paper-rank-work_28617200", }); 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De kunst van de nuance en de twijfel.","created_at":"2016-09-20T02:14:01.975-07:00","url":"https://www.academia.edu/28617200/socratisch_gesprek_De_kunst_van_de_nuance_en_de_twijfel?f_ri=10009","dom_id":"work_28617200","summary":"In dit artikel, geschreven door Sylvie Walraevens, wordt uitgelegd hoe Kristof Van Rossem het socratisch gesprek interpreteert en toepast. Zie www.socratischgesprek.be","downloadable_attachments":[{"id":48982032,"asset_id":28617200,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":7458447,"first_name":"Kristof","last_name":"Van Rossem","domain_name":"kuleuven","page_name":"KristofVanRossem","display_name":"Kristof Van Rossem","profile_url":"https://kuleuven.academia.edu/KristofVanRossem?f_ri=10009","photo":"https://0.academia-photos.com/7458447/2724653/15151901/s65_kristof.van_rossem.png"}],"research_interests":[{"id":7366,"name":"Socratic Method","url":"https://www.academia.edu/Documents/in/Socratic_Method?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":493280,"name":"Socratic dialogue","url":"https://www.academia.edu/Documents/in/Socratic_dialogue?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10364588" data-work_id="10364588" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10364588/Kierkegaard_aspired_to_be_a_Socrates_of_Christendom_How_well_does_he_achieve_this_in_Fear_and_Trembling">Kierkegaard aspired to be a Socrates of Christendom. How well does he achieve this in Fear and Trembling?</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This paper explores Kierkegaard's self-proclaimed position as a 'Socrates of Christendom' and assesses how well he achieves this aim in Fear and Trembling. I argue that Fear and Trembling contributes to Kierkegaard's Socratic critique in... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_10364588" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper explores Kierkegaard's self-proclaimed position as a 'Socrates of Christendom' and assesses how well he achieves this aim in Fear and Trembling. I argue that Fear and Trembling contributes to Kierkegaard's Socratic critique in two principle ways: Firstly through undermining the complacent rationalism which ostensibly characterised Christendom through Johannes' evocative and paradoxical description of Abraham’s dilemma and, secondly, through emphasising faith as the ultimate human challenge. I further argue that Kierkegaard capably mirrors Socrates’ dialectical discussions in textual form and that it is possible to consider Fear and Trembling as an effective Socratic critique.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10364588" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c1961fca3b3d4e6dd735c5dcf97d40ba" rel="nofollow" data-download="{"attachment_id":39348125,"asset_id":10364588,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/39348125/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="9223532" href="https://kcl.academia.edu/JonnyAlden">Jonny Alden</a><script data-card-contents-for-user="9223532" type="text/json">{"id":9223532,"first_name":"Jonny","last_name":"Alden","domain_name":"kcl","page_name":"JonnyAlden","display_name":"Jonny Alden","profile_url":"https://kcl.academia.edu/JonnyAlden?f_ri=10009","photo":"https://0.academia-photos.com/9223532/2968431/3481109/s65_jonny.alden.jpg"}</script></span></span></li><li class="js-paper-rank-work_10364588 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="10364588"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 10364588, container: ".js-paper-rank-work_10364588", }); 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How well does he achieve this in Fear and Trembling?","created_at":"2015-01-28T13:30:11.285-08:00","url":"https://www.academia.edu/10364588/Kierkegaard_aspired_to_be_a_Socrates_of_Christendom_How_well_does_he_achieve_this_in_Fear_and_Trembling?f_ri=10009","dom_id":"work_10364588","summary":"This paper explores Kierkegaard's self-proclaimed position as a 'Socrates of Christendom' and assesses how well he achieves this aim in Fear and Trembling. I argue that Fear and Trembling contributes to Kierkegaard's Socratic critique in two principle ways: Firstly through undermining the complacent rationalism which ostensibly characterised Christendom through Johannes' evocative and paradoxical description of Abraham’s dilemma and, secondly, through emphasising faith as the ultimate human challenge. I further argue that Kierkegaard capably mirrors Socrates’ dialectical discussions in textual form and that it is possible to consider Fear and Trembling as an effective Socratic critique.\r\n\r\n","downloadable_attachments":[{"id":39348125,"asset_id":10364588,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":9223532,"first_name":"Jonny","last_name":"Alden","domain_name":"kcl","page_name":"JonnyAlden","display_name":"Jonny Alden","profile_url":"https://kcl.academia.edu/JonnyAlden?f_ri=10009","photo":"https://0.academia-photos.com/9223532/2968431/3481109/s65_jonny.alden.jpg"}],"research_interests":[{"id":109,"name":"Christianity","url":"https://www.academia.edu/Documents/in/Christianity?f_ri=10009","nofollow":true},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=10009","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=10009","nofollow":true},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009"},{"id":14945,"name":"Kierkegaard","url":"https://www.academia.edu/Documents/in/Kierkegaard?f_ri=10009"},{"id":368636,"name":"Fear and Trembling","url":"https://www.academia.edu/Documents/in/Fear_and_Trembling?f_ri=10009"},{"id":1191271,"name":"Medieval Western Christendom","url":"https://www.academia.edu/Documents/in/Medieval_Western_Christendom?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_45488789" data-work_id="45488789" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/45488789/O_EDUCADOR_S%C3%93CRATES">O EDUCADOR SÓCRATES</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Texto da disciplinar de Prática Interdisciplinar V (Seminário V) do quarto semestre.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/45488789" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="cbd43e9445bd6ca3b43c1a824b8a690f" rel="nofollow" data-download="{"attachment_id":65985868,"asset_id":45488789,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65985868/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="42382266" href="https://nead.academia.edu/MaximilianoPaim">Maximiliano Paim</a><script data-card-contents-for-user="42382266" type="text/json">{"id":42382266,"first_name":"Maximiliano","last_name":"Paim","domain_name":"nead","page_name":"MaximilianoPaim","display_name":"Maximiliano Paim","profile_url":"https://nead.academia.edu/MaximilianoPaim?f_ri=10009","photo":"https://0.academia-photos.com/42382266/12233666/47660062/s65_maximiliano.paim.jpg"}</script></span></span></li><li class="js-paper-rank-work_45488789 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="45488789"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 45488789, container: ".js-paper-rank-work_45488789", }); 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$(".js-view-count[data-work-id=45488789]").text(description); $(".js-view-count-work_45488789").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_45488789").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="45488789"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="51625" rel="nofollow" href="https://www.academia.edu/Documents/in/Educaci%C3%B3n">Educación</a>, <script data-card-contents-for-ri="51625" type="text/json">{"id":51625,"name":"Educación","url":"https://www.academia.edu/Documents/in/Educaci%C3%B3n?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="61251" rel="nofollow" href="https://www.academia.edu/Documents/in/Filosof%C3%ADa">Filosofía</a>, <script data-card-contents-for-ri="61251" type="text/json">{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="85086" rel="nofollow" href="https://www.academia.edu/Documents/in/Filosophy">Filosophy</a><script data-card-contents-for-ri="85086" type="text/json">{"id":85086,"name":"Filosophy","url":"https://www.academia.edu/Documents/in/Filosophy?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=45488789]'), work: {"id":45488789,"title":"O EDUCADOR SÓCRATES","created_at":"2021-03-12T06:49:17.035-08:00","url":"https://www.academia.edu/45488789/O_EDUCADOR_S%C3%93CRATES?f_ri=10009","dom_id":"work_45488789","summary":"Texto da disciplinar de Prática Interdisciplinar V (Seminário V) do quarto semestre.","downloadable_attachments":[{"id":65985868,"asset_id":45488789,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":42382266,"first_name":"Maximiliano","last_name":"Paim","domain_name":"nead","page_name":"MaximilianoPaim","display_name":"Maximiliano Paim","profile_url":"https://nead.academia.edu/MaximilianoPaim?f_ri=10009","photo":"https://0.academia-photos.com/42382266/12233666/47660062/s65_maximiliano.paim.jpg"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":51625,"name":"Educación","url":"https://www.academia.edu/Documents/in/Educaci%C3%B3n?f_ri=10009","nofollow":true},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa?f_ri=10009","nofollow":true},{"id":85086,"name":"Filosophy","url":"https://www.academia.edu/Documents/in/Filosophy?f_ri=10009","nofollow":true},{"id":93811,"name":"Educação","url":"https://www.academia.edu/Documents/in/Educa%C3%A7%C3%A3o?f_ri=10009"},{"id":120406,"name":"Cidadania","url":"https://www.academia.edu/Documents/in/Cidadania?f_ri=10009"},{"id":230243,"name":"Escola","url":"https://www.academia.edu/Documents/in/Escola?f_ri=10009"},{"id":922629,"name":"Sócrates","url":"https://www.academia.edu/Documents/in/S%C3%B3crates?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42269198" data-work_id="42269198" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42269198/A_Dial%C3%A9tica_Socr%C3%A1tica_nos_Primeiros_Di%C3%A1logos_de_Plat%C3%A3o">A Dialética Socrática nos Primeiros Diálogos de Platão</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Sócrates, através da dialética, tornava seus interlocutores conscientes da própria ignorância, libertando-os da ilusão de pensar que sabiam o que estavam dizendo. Assim, Sócrates lhes dava o benefício da possibilidade de buscar o... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42269198" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Sócrates, através da dialética, tornava seus interlocutores conscientes da própria ignorância, libertando-os da ilusão de pensar que sabiam o que estavam dizendo. Assim, Sócrates lhes dava o benefício da possibilidade de buscar o verdadeiro conhecimento.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42269198" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6dac59d6aa069528bcf10a1732e43335" rel="nofollow" data-download="{"attachment_id":89234045,"asset_id":42269198,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/89234045/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="39808696" href="https://independent.academia.edu/marciogalvao">Márcio Galvão</a><script data-card-contents-for-user="39808696" type="text/json">{"id":39808696,"first_name":"Márcio","last_name":"Galvão","domain_name":"independent","page_name":"marciogalvao","display_name":"Márcio Galvão","profile_url":"https://independent.academia.edu/marciogalvao?f_ri=10009","photo":"https://0.academia-photos.com/39808696/40934996/33351012/s65_marcio.galvao.png"}</script></span></span></li><li class="js-paper-rank-work_42269198 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42269198"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42269198, container: ".js-paper-rank-work_42269198", }); 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$(".js-view-count[data-work-id=42269198]").text(description); $(".js-view-count-work_42269198").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42269198").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42269198"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="61251" rel="nofollow" href="https://www.academia.edu/Documents/in/Filosof%C3%ADa">Filosofía</a>, <script data-card-contents-for-ri="61251" type="text/json">{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="277529" rel="nofollow" href="https://www.academia.edu/Documents/in/Dial%C3%A9tica">Dialética</a><script data-card-contents-for-ri="277529" type="text/json">{"id":277529,"name":"Dialética","url":"https://www.academia.edu/Documents/in/Dial%C3%A9tica?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42269198]'), work: {"id":42269198,"title":"A Dialética Socrática nos Primeiros Diálogos de Platão","created_at":"2020-03-20T04:30:21.955-07:00","url":"https://www.academia.edu/42269198/A_Dial%C3%A9tica_Socr%C3%A1tica_nos_Primeiros_Di%C3%A1logos_de_Plat%C3%A3o?f_ri=10009","dom_id":"work_42269198","summary":"Sócrates, através da dialética, tornava seus interlocutores conscientes da própria ignorância, libertando-os da ilusão de pensar que sabiam o que estavam dizendo. Assim, Sócrates lhes dava o benefício da possibilidade de buscar o verdadeiro conhecimento. ","downloadable_attachments":[{"id":89234045,"asset_id":42269198,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":39808696,"first_name":"Márcio","last_name":"Galvão","domain_name":"independent","page_name":"marciogalvao","display_name":"Márcio Galvão","profile_url":"https://independent.academia.edu/marciogalvao?f_ri=10009","photo":"https://0.academia-photos.com/39808696/40934996/33351012/s65_marcio.galvao.png"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa?f_ri=10009","nofollow":true},{"id":277529,"name":"Dialética","url":"https://www.academia.edu/Documents/in/Dial%C3%A9tica?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_28015074" data-work_id="28015074" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/28015074/M_M_McCabe_on_Socratic_Method">M. M. McCabe on Socratic Method</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Transcription of Philosophy Bites podcast M. M. McCabe on Socratic Method</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/28015074" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="cb397d6a3d4074402fdd821e1d48b6e5" rel="nofollow" data-download="{"attachment_id":48321876,"asset_id":28015074,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/48321876/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="52526523" href="https://independent.academia.edu/CindyCastro16">Cindy Castro</a><script data-card-contents-for-user="52526523" type="text/json">{"id":52526523,"first_name":"Cindy","last_name":"Castro","domain_name":"independent","page_name":"CindyCastro16","display_name":"Cindy Castro","profile_url":"https://independent.academia.edu/CindyCastro16?f_ri=10009","photo":"https://0.academia-photos.com/52526523/27938325/26197696/s65_cindy.castro.jpg"}</script></span></span></li><li class="js-paper-rank-work_28015074 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="28015074"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 28015074, container: ".js-paper-rank-work_28015074", }); 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M. McCabe on Socratic Method","created_at":"2016-08-25T20:03:58.596-07:00","url":"https://www.academia.edu/28015074/M_M_McCabe_on_Socratic_Method?f_ri=10009","dom_id":"work_28015074","summary":"Transcription of Philosophy Bites podcast M. M. McCabe on Socratic Method","downloadable_attachments":[{"id":48321876,"asset_id":28015074,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":52526523,"first_name":"Cindy","last_name":"Castro","domain_name":"independent","page_name":"CindyCastro16","display_name":"Cindy Castro","profile_url":"https://independent.academia.edu/CindyCastro16?f_ri=10009","photo":"https://0.academia-photos.com/52526523/27938325/26197696/s65_cindy.castro.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=10009","nofollow":true},{"id":7366,"name":"Socratic Method","url":"https://www.academia.edu/Documents/in/Socratic_Method?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":137148,"name":"Podcast","url":"https://www.academia.edu/Documents/in/Podcast?f_ri=10009","nofollow":true},{"id":751083,"name":"Audio Transcriptions","url":"https://www.academia.edu/Documents/in/Audio_Transcriptions?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43531750" data-work_id="43531750" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43531750/Apology_of_Socrates_Death_Speech">Apology of Socrates: Death Speech</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Socrates, in his final statements to the Athenian jurors and crowd gathered before his impending execution, reveals himself to be playing a game much longer than the span of his trial, lifespan, or even those of his successors. When... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43531750" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Socrates, in his final statements to the Athenian jurors and crowd gathered before his impending execution, reveals himself to be playing a game much longer than the span of his trial, lifespan, or even those of his successors.<br /><br />When faced with the verdict of guilty and the sentence of death, Socrates remains defiant towards his accusers and steadfast in his conviction of the righteousness of his activities. <br /><br />Where previously in The Trial, Socrates gives the impression of a man averse or neutral to the prospect of death, at this stage, he turns the tables on his condemnation by insisting on the goodness of the fate that is soon to befall him, and the wretched vengeance no doubt awaiting his executioners (Plato 93, §39b-c.) Moreover, he claims that possibly the most splendid of fates may be in the wings for himself, as he may soon have the pleasure of congressing with the fabled heroes, demigods, and poets so revered in the Greek pantheon upon his descent into Hades (Plato 95-96, § 41a). These final proclamations do nothing to change what is coming for Socrates and clearly are not meant for this purpose. I contend, instead, that the last remarks made by Socrates at the tail-end of his trial demonstrate Socrates' keen understanding of the reverberations his speech can make through the generations and his undying commitment to teaching the way of the examined life to others. Though his light was soon to be extinguished, Socrates' immortal words remain with us because, in his last stand, he took care to ensure that they might be worth hearing. Upon receiving his death sentence, we get a Socrates who remains unapologetic as ever, consistent with his attitude throughout the trial. Reflecting on the defense speech he has given thus far and his unwillingness to do anything beneath himself in hopes of altering the course of the trial by appeals to emotion, he says "neither did I suppose that I should do anything unsuitable to a free man because of the danger, nor do I now regret that I made the defense speech like this: I much prefer to die having made my defense speech in this way than to live in that way" (Plato 93, § 38e.) Crucially, he points out here that death would be not merely</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43531750" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="bca4c43fbfa66e3a0a05bcd7d4463ce2" rel="nofollow" data-download="{"attachment_id":63843305,"asset_id":43531750,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63843305/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3563994" href="https://michiganstate.academia.edu/AlexMurshak">Alex Murshak</a><script data-card-contents-for-user="3563994" type="text/json">{"id":3563994,"first_name":"Alex","last_name":"Murshak","domain_name":"michiganstate","page_name":"AlexMurshak","display_name":"Alex Murshak","profile_url":"https://michiganstate.academia.edu/AlexMurshak?f_ri=10009","photo":"https://0.academia-photos.com/3563994/1233217/19841787/s65_alex.murshak.jpg"}</script></span></span></li><li class="js-paper-rank-work_43531750 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43531750"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43531750, container: ".js-paper-rank-work_43531750", }); 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Moreover, he claims that possibly the most splendid of fates may be in the wings for himself, as he may soon have the pleasure of congressing with the fabled heroes, demigods, and poets so revered in the Greek pantheon upon his descent into Hades (Plato 95-96, § 41a). These final proclamations do nothing to change what is coming for Socrates and clearly are not meant for this purpose. I contend, instead, that the last remarks made by Socrates at the tail-end of his trial demonstrate Socrates' keen understanding of the reverberations his speech can make through the generations and his undying commitment to teaching the way of the examined life to others. Though his light was soon to be extinguished, Socrates' immortal words remain with us because, in his last stand, he took care to ensure that they might be worth hearing. Upon receiving his death sentence, we get a Socrates who remains unapologetic as ever, consistent with his attitude throughout the trial. Reflecting on the defense speech he has given thus far and his unwillingness to do anything beneath himself in hopes of altering the course of the trial by appeals to emotion, he says \"neither did I suppose that I should do anything unsuitable to a free man because of the danger, nor do I now regret that I made the defense speech like this: I much prefer to die having made my defense speech in this way than to live in that way\" (Plato 93, § 38e.) Crucially, he points out here that death would be not merely","downloadable_attachments":[{"id":63843305,"asset_id":43531750,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3563994,"first_name":"Alex","last_name":"Murshak","domain_name":"michiganstate","page_name":"AlexMurshak","display_name":"Alex Murshak","profile_url":"https://michiganstate.academia.edu/AlexMurshak?f_ri=10009","photo":"https://0.academia-photos.com/3563994/1233217/19841787/s65_alex.murshak.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=10009","nofollow":true},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy?f_ri=10009","nofollow":true},{"id":826,"name":"Greek Literature","url":"https://www.academia.edu/Documents/in/Greek_Literature?f_ri=10009","nofollow":true},{"id":1696,"name":"Political 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Socrates","url":"https://www.academia.edu/Documents/in/Representations_of_Socrates?f_ri=10009"},{"id":1480606,"name":"The Dark Knight","url":"https://www.academia.edu/Documents/in/The_Dark_Knight?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38221073" data-work_id="38221073" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38221073/2009_Makale_%C3%96mer_Ayg%C3%BCn_The_Apology_in_the_Cave_pdf">2009 Makale - Ömer Aygün - The Apology in the Cave.pdf</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" 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window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38221073]").text(description); $(".js-view-count-work_38221073").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38221073").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38221073"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="109296" rel="nofollow" href="https://www.academia.edu/Documents/in/Allegory_of_the_Cave">Allegory of the Cave</a>, <script data-card-contents-for-ri="109296" type="text/json">{"id":109296,"name":"Allegory of the Cave","url":"https://www.academia.edu/Documents/in/Allegory_of_the_Cave?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="230780" rel="nofollow" href="https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates">Plato's Apology of Socrates</a><script data-card-contents-for-ri="230780" type="text/json">{"id":230780,"name":"Plato's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38221073]'), work: {"id":38221073,"title":"2009 Makale - Ömer Aygün - The Apology in the Cave.pdf","created_at":"2019-01-25T10:23:46.892-08:00","url":"https://www.academia.edu/38221073/2009_Makale_%C3%96mer_Ayg%C3%BCn_The_Apology_in_the_Cave_pdf?f_ri=10009","dom_id":"work_38221073","summary":null,"downloadable_attachments":[{"id":58260745,"asset_id":38221073,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":232017,"first_name":"Ömer","last_name":"Aygün","domain_name":"galatasaray","page_name":"ÖmerAygün","display_name":"Ömer 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u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/6878875/A_Follow_Up_To_Socrates_View_of_Death">A Follow-Up To Socrates’ View of Death</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">In this Facebook-comment-turned-essay, I address some objections raised to my previous paper on the topic of Socrates' View of Death.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6878875" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="984a048526bff32eba574e4b295b1a7b" rel="nofollow" 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$(".js-view-count-work_6878875").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="6878875"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="803" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="826" rel="nofollow" href="https://www.academia.edu/Documents/in/Greek_Literature">Greek Literature</a>, <script data-card-contents-for-ri="826" type="text/json">{"id":826,"name":"Greek 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})();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_4026165" data-work_id="4026165" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/4026165/FORO_DE_DISCUSION_Reflexiones_en_torno_a_un_libro_reciente_Le_dialogue_socratique_2012_">FORO DE DISCUSION. Reflexiones en torno a un libro reciente: Le dialogue socratique [ 2012 ]</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This separatum (80 pages) deals with my "Le dialogue socratique" (2011). Discussants: Dr. Gerardo RAMIREZ VIDAL (UNAM) and Dr. Cristiana CASERTA (Palermo). Their lengthy -- and deep, if I can -- analyses give rise to a final note prepared... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_4026165" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This separatum (80 pages) deals with my "Le dialogue socratique" (2011). Discussants: Dr. Gerardo RAMIREZ VIDAL (UNAM) and Dr. Cristiana CASERTA (Palermo). Their lengthy -- and deep, if I can -- analyses give rise to a final note prepared by myself.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/4026165" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3fc11f93bfc4f427d8ff2cf478afcdf4" rel="nofollow" data-download="{"attachment_id":32123165,"asset_id":4026165,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/32123165/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="522093" href="https://unipg.academia.edu/LivioRossetti">Livio Rossetti</a><script data-card-contents-for-user="522093" type="text/json">{"id":522093,"first_name":"Livio","last_name":"Rossetti","domain_name":"unipg","page_name":"LivioRossetti","display_name":"Livio Rossetti","profile_url":"https://unipg.academia.edu/LivioRossetti?f_ri=10009","photo":"https://0.academia-photos.com/522093/1876840/27791046/s65_livio.rossetti.png"}</script></span></span></li><li class="js-paper-rank-work_4026165 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="4026165"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 4026165, container: ".js-paper-rank-work_4026165", }); 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$(".js-view-count[data-work-id=4026165]").text(description); $(".js-view-count-work_4026165").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_4026165").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="4026165"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="21249" rel="nofollow" href="https://www.academia.edu/Documents/in/Xenophon">Xenophon</a>, <script data-card-contents-for-ri="21249" type="text/json">{"id":21249,"name":"Xenophon","url":"https://www.academia.edu/Documents/in/Xenophon?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="25198" rel="nofollow" href="https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy">Ancient Greek Philosophy</a><script data-card-contents-for-ri="25198" type="text/json">{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=4026165]'), work: {"id":4026165,"title":"FORO DE DISCUSION. Reflexiones en torno a un libro reciente: Le dialogue socratique [ 2012 ]","created_at":"2013-07-14T06:13:58.367-07:00","url":"https://www.academia.edu/4026165/FORO_DE_DISCUSION_Reflexiones_en_torno_a_un_libro_reciente_Le_dialogue_socratique_2012_?f_ri=10009","dom_id":"work_4026165","summary":"This separatum (80 pages) deals with my \"Le dialogue socratique\" (2011). Discussants: Dr. Gerardo RAMIREZ VIDAL (UNAM) and Dr. Cristiana CASERTA (Palermo). Their lengthy -- and deep, if I can -- analyses give rise to a final note prepared by myself.","downloadable_attachments":[{"id":32123165,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32598054,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32598039,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32598044,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32598060,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32123168,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32598043,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32598071,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32598068,"asset_id":4026165,"asset_type":"Work","always_allow_download":false},{"id":32601720,"asset_id":4026165,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":522093,"first_name":"Livio","last_name":"Rossetti","domain_name":"unipg","page_name":"LivioRossetti","display_name":"Livio Rossetti","profile_url":"https://unipg.academia.edu/LivioRossetti?f_ri=10009","photo":"https://0.academia-photos.com/522093/1876840/27791046/s65_livio.rossetti.png"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":21249,"name":"Xenophon","url":"https://www.academia.edu/Documents/in/Xenophon?f_ri=10009","nofollow":true},{"id":25198,"name":"Ancient Greek Philosophy","url":"https://www.academia.edu/Documents/in/Ancient_Greek_Philosophy?f_ri=10009","nofollow":true},{"id":493280,"name":"Socratic dialogue","url":"https://www.academia.edu/Documents/in/Socratic_dialogue?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_5548123 coauthored" data-work_id="5548123" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" rel="nofollow" href="https://www.academia.edu/5548123/Sebapoznanie_ako_starost_o_seba_SK_CZ_2010_Free_download_">Sebapoznanie ako starost o seba (SK/CZ 2010) *Free download*</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Hynek Bartoš Hippocratic Dietetics and Philosophical Care of the Soul Summary: The aim of my essay is to discuss Hippocratic dietetics as a model for construing philosophical ethics in the Classical Era of ancient Greece. I shall... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_5548123" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Hynek Bartoš <br />Hippocratic Dietetics and Philosophical Care of the Soul <br />Summary: <br />The aim of my essay is to discuss Hippocratic dietetics as a model for construing philosophical ethics in the Classical Era of ancient Greece. I shall demonstrate how  the author of De victu and other Hippocratic authors presented medicine (or more specifically dietetics) as a therapeutic technique aiming at independence from the traditional religious beliefs and practices, from the role of chance in our lives, from disadvantages of our particular natural conditions and predispositions, and even from the need of professional medical care. I will also try to distinguish the object of the dietetic health care from the object of the philosophical “care of soul” advocated by Socrates, his contemporaries and followers. <br /> <br />Ulrich Wollner <br />The Care of the Self in Xenophon’s Memorabilia <br />Summary: The paper deals with Socrates’ conception of the care of the self in Xenophon’s work Memorabilia. The first part is intended to analyze the relationship between human body and soul. It shows that the main task of the soul is to rule over the body. Accordingly, the man has to know himself, and the self-knowledge is one of the preconditions of the self-care. The second precondition of the care of the self is the continence. Its aim is to dominate the physical needs and pleasures. They play the role of obstacles that the man has to fight against. To be able to defeat one own’s weaknesses, the wise man needs the lifelong training both of his body and soul. Finally, I discuss the self-sufficiency as the main objective of the human endeavour. <br /> <br />Jakub Jirsa <br />Plato: self-knowledge as care of oneself <br />Summary: <br />My text presents some main features of Plato’s ethics connected with the care of one’s soul, namely his moral psychology situated within the framework of the teleological cosmos. First, I discuss the identification between the self and the soul in the Alcibiades I; further I explain the complexity of the soul and its ethical relevance in the Republic. The final section discusses Plato’s ethical maxim “becoming like god” as presented in the Theaetetus, Republic and Timaeus. In this sense, I believe, one can explain why in the Phaedrus Plato’s Socrates situates his own self on the scale with two limits: a cultivated being with a share in divine on the one hand and the mythical furious beast Typhon on the other (229e-230a). The self (soul) moves on this scale in dependence on the amount of care, which Plato presents in very intellectualistic terms. <br /> <br />Vladislav Suvák <br />Antisthenes: logos as ēthos <br />Summary: <br />The paper deals with Antisthenes' account of language (logos) as well as with the role the logical paradoxes played in Antisthenes' ethical thought (ēthos). The author doesn't see An¬tisthenes' logical investigations as a part of the early "Sophistic" writings. Rather he tries to show the connection between Antisthenes' using of the logic and Socratic ethics of taking care of the self. Socratic thought in Antisthenes' fragments is neither skeptical nor dialectical. Contrary to both of these "intellectualistic" tendencies An¬tisthenes underlines the continual ethical activity of the wise. Antisthenes' using of logical paradoxes (mainly ouk estin antilegein) should have probably served as a de-monstration of an anti-Platonic conviction: Ethics is always prior to metaphysics and logic. <br />Keywords: Antisthenes – Plato – Cynicism – Language – Logical paradoxes – Ethics of taking care of the self. <br /> <br />Pavol Sucharek <br />Knowledge as a care for the other or „How to get ahead of Socrates?“ <br />Summary: <br />This study will analyze the different nature of dialogue as reflected by Socrates and Levinas. The purpose is to show the possibility of non-epistemological speaking of that kind of knowledge, which mediates the dialogue as a conversation of two. In a certain sense it can be said that we replace the maieutics of Socrates by the dialectics of Plato. This dialectics points to how an ordinary dialogue is being transformed into a relationship of a higher order, or a relationship through which the very meaning of what belongs to the higher or divine order shines through. “To get ahead of Socrates” means in the levinasian perspective to accept “the idea of the infinite” – the infinite demand of the impracticable Good. Therefore a dialogue can be perceived, in this sense, as the starting point of every speculation about ethical knowledge in the primary sense as “a care for the other.” <br /> <br />Eugen Andreanský <br />Donald Davidson and the modern understanding of akratic action <br />Summary: The paper deals with the nature of akrasia (weakness of will, incontinency). In the first section the emphasis is put on the action theory of Donald Davidson. Davidson’s treatment of incontinent action is a brilliant example of modern approach to old philosophical and ethical issues. The second section introduces a few critical notes to the theory presented by Davidson. The paper also draws attention to the interconnection between akrasia and the problem of irrationality as well as the problem of internalism in action theory.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/5548123" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d938280f26e8d401f1a8d58fd8a64b9c" rel="nofollow" data-download="{"attachment_id":32643255,"asset_id":5548123,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/32643255/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="34597054" href="https://independent.academia.edu/Suv%C3%A1kVladislav">Suvák Vladislav</a><script data-card-contents-for-user="34597054" type="text/json">{"id":34597054,"first_name":"Suvák","last_name":"Vladislav","domain_name":"independent","page_name":"SuvákVladislav","display_name":"Suvák Vladislav","profile_url":"https://independent.academia.edu/Suv%C3%A1kVladislav?f_ri=10009","photo":"/images/s65_no_pic.png"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-5548123">+4</span><div class="hidden js-additional-users-5548123"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://cuni.academia.edu/HynekBarto%C5%A1">Hynek Bartoš</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://upjs.academia.edu/EugenAndreansk%C3%BD">Eugen Andreanský</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://unipo.academia.edu/VladislavSuvak">Vladislav Suvak</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://umb-sk.academia.edu/ulrichwollner">Ulrich Wollner</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-5548123'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-5548123').html(); 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I shall demonstrate how the author of De victu and other Hippocratic authors presented medicine (or more specifically dietetics) as a therapeutic technique aiming at independence from the traditional religious beliefs and practices, from the role of chance in our lives, from disadvantages of our particular natural conditions and predispositions, and even from the need of professional medical care. I will also try to distinguish the object of the dietetic health care from the object of the philosophical “care of soul” advocated by Socrates, his contemporaries and followers.\r\n\r\nUlrich Wollner\r\nThe Care of the Self in Xenophon’s Memorabilia\r\nSummary: The paper deals with Socrates’ conception of the care of the self in Xenophon’s work Memorabilia. The first part is intended to analyze the relationship between human body and soul. It shows that the main task of the soul is to rule over the body. Accordingly, the man has to know himself, and the self-knowledge is one of the preconditions of the self-care. The second precondition of the care of the self is the continence. Its aim is to dominate the physical needs and pleasures. They play the role of obstacles that the man has to fight against. To be able to defeat one own’s weaknesses, the wise man needs the lifelong training both of his body and soul. Finally, I discuss the self-sufficiency as the main objective of the human endeavour.\r\n\r\nJakub Jirsa\r\nPlato: self-knowledge as care of oneself \r\nSummary:\r\nMy text presents some main features of Plato’s ethics connected with the care of one’s soul, namely his moral psychology situated within the framework of the teleological cosmos. First, I discuss the identification between the self and the soul in the Alcibiades I; further I explain the complexity of the soul and its ethical relevance in the Republic. The final section discusses Plato’s ethical maxim “becoming like god” as presented in the Theaetetus, Republic and Timaeus. In this sense, I believe, one can explain why in the Phaedrus Plato’s Socrates situates his own self on the scale with two limits: a cultivated being with a share in divine on the one hand and the mythical furious beast Typhon on the other (229e-230a). The self (soul) moves on this scale in dependence on the amount of care, which Plato presents in very intellectualistic terms.\r\n\r\nVladislav Suvák \r\nAntisthenes: logos as ēthos\r\nSummary:\r\nThe paper deals with Antisthenes' account of language (logos) as well as with the role the logical paradoxes played in Antisthenes' ethical thought (ēthos). The author doesn't see An¬tisthenes' logical investigations as a part of the early \"Sophistic\" writings. Rather he tries to show the connection between Antisthenes' using of the logic and Socratic ethics of taking care of the self. Socratic thought in Antisthenes' fragments is neither skeptical nor dialectical. Contrary to both of these \"intellectualistic\" tendencies An¬tisthenes underlines the continual ethical activity of the wise. Antisthenes' using of logical paradoxes (mainly ouk estin antilegein) should have probably served as a de-monstration of an anti-Platonic conviction: Ethics is always prior to metaphysics and logic.\r\nKeywords: Antisthenes – Plato – Cynicism – Language – Logical paradoxes – Ethics of taking care of the self. \r\n\r\nPavol Sucharek\r\nKnowledge as a care for the other or „How to get ahead of Socrates?“ \r\nSummary: \r\nThis study will analyze the different nature of dialogue as reflected by Socrates and Levinas. The purpose is to show the possibility of non-epistemological speaking of that kind of knowledge, which mediates the dialogue as a conversation of two. In a certain sense it can be said that we replace the maieutics of Socrates by the dialectics of Plato. This dialectics points to how an ordinary dialogue is being transformed into a relationship of a higher order, or a relationship through which the very meaning of what belongs to the higher or divine order shines through. “To get ahead of Socrates” means in the levinasian perspective to accept “the idea of the infinite” – the infinite demand of the impracticable Good. Therefore a dialogue can be perceived, in this sense, as the starting point of every speculation about ethical knowledge in the primary sense as “a care for the other.” \r\n\r\nEugen Andreanský \r\nDonald Davidson and the modern understanding of akratic action\r\nSummary: The paper deals with the nature of akrasia (weakness of will, incontinency). In the first section the emphasis is put on the action theory of Donald Davidson. Davidson’s treatment of incontinent action is a brilliant example of modern approach to old philosophical and ethical issues. The second section introduces a few critical notes to the theory presented by Davidson. The paper also draws attention to the interconnection between akrasia and the problem of irrationality as well as the problem of internalism in action theory.","downloadable_attachments":[{"id":32643255,"asset_id":5548123,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":34597054,"first_name":"Suvák","last_name":"Vladislav","domain_name":"independent","page_name":"SuvákVladislav","display_name":"Suvák Vladislav","profile_url":"https://independent.academia.edu/Suv%C3%A1kVladislav?f_ri=10009","photo":"/images/s65_no_pic.png"},{"id":29967617,"first_name":"Hynek","last_name":"Bartoš","domain_name":"cuni","page_name":"HynekBartoš","display_name":"Hynek Bartoš","profile_url":"https://cuni.academia.edu/HynekBarto%C5%A1?f_ri=10009","photo":"https://0.academia-photos.com/29967617/8642918/19907113/s65_hynek.barto_.jpg"},{"id":28635684,"first_name":"Eugen","last_name":"Andreanský","domain_name":"upjs","page_name":"EugenAndreanský","display_name":"Eugen Andreanský","profile_url":"https://upjs.academia.edu/EugenAndreansk%C3%BD?f_ri=10009","photo":"https://0.academia-photos.com/28635684/25986328/24627476/s65_eugen.andreansk_.jpg"},{"id":7751600,"first_name":"Vladislav","last_name":"Suvak","domain_name":"unipo","page_name":"VladislavSuvak","display_name":"Vladislav Suvak","profile_url":"https://unipo.academia.edu/VladislavSuvak?f_ri=10009","photo":"https://0.academia-photos.com/7751600/2875447/3368750/s65_vladislav.suvak.jpg"},{"id":9866919,"first_name":"Ulrich","last_name":"Wollner","domain_name":"umb-sk","page_name":"ulrichwollner","display_name":"Ulrich Wollner","profile_url":"https://umb-sk.academia.edu/ulrichwollner?f_ri=10009","photo":"https://0.academia-photos.com/9866919/9645505/18892458/s65_ulrich.wollner.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":15103,"name":"Donald Davidson","url":"https://www.academia.edu/Documents/in/Donald_Davidson?f_ri=10009","nofollow":true},{"id":21249,"name":"Xenophon","url":"https://www.academia.edu/Documents/in/Xenophon?f_ri=10009"},{"id":45001,"name":"Hippocrates","url":"https://www.academia.edu/Documents/in/Hippocrates?f_ri=10009"},{"id":160730,"name":"Care of the Self","url":"https://www.academia.edu/Documents/in/Care_of_the_Self?f_ri=10009"},{"id":328631,"name":"Antisthenes","url":"https://www.academia.edu/Documents/in/Antisthenes?f_ri=10009"},{"id":1418275,"name":"Selfknowledge","url":"https://www.academia.edu/Documents/in/Selfknowledge?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_29549056" data-work_id="29549056" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/29549056/The_Pedagogy_of_Socrates_Can_Virtue_be_Taught">The Pedagogy of Socrates: Can Virtue be Taught?</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In the Protagoras, Socrates responds to Protagoras' claim that he teaches young men the art of citizenship by saying the following; "The truth is, Protagoras, I have never thought that this could be taught…" (319b). In this paper I... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_29549056" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In the Protagoras, Socrates responds to Protagoras' claim that he teaches young men the art of citizenship by saying the following; "The truth is, Protagoras, I have never thought that this could be taught…" (319b). In this paper I examine what each thinker has in mind regarding the nature of virtue and its attainability. I</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/29549056" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7f211fae3f4673fd0bd71f84be716ddc" rel="nofollow" data-download="{"attachment_id":49993010,"asset_id":29549056,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/49993010/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="15660652" href="https://gsu.academia.edu/NateSaintOurs">Nate Saint Ours</a><script data-card-contents-for-user="15660652" type="text/json">{"id":15660652,"first_name":"Nate","last_name":"Saint Ours","domain_name":"gsu","page_name":"NateSaintOurs","display_name":"Nate Saint Ours","profile_url":"https://gsu.academia.edu/NateSaintOurs?f_ri=10009","photo":"https://0.academia-photos.com/15660652/11013260/12290417/s65_nate.saint_ours.jpg"}</script></span></span></li><li class="js-paper-rank-work_29549056 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="29549056"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 29549056, container: ".js-paper-rank-work_29549056", }); 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$(".js-view-count[data-work-id=29549056]").text(description); $(".js-view-count-work_29549056").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_29549056").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="29549056"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="9491" rel="nofollow" href="https://www.academia.edu/Documents/in/Pedagogy">Pedagogy</a>, <script data-card-contents-for-ri="9491" type="text/json">{"id":9491,"name":"Pedagogy","url":"https://www.academia.edu/Documents/in/Pedagogy?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="230777" rel="nofollow" href="https://www.academia.edu/Documents/in/Platos_Meno">Plato's Meno</a><script data-card-contents-for-ri="230777" type="text/json">{"id":230777,"name":"Plato's Meno","url":"https://www.academia.edu/Documents/in/Platos_Meno?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=29549056]'), work: {"id":29549056,"title":"The Pedagogy of Socrates: Can Virtue be Taught?","created_at":"2016-10-30T18:51:31.509-07:00","url":"https://www.academia.edu/29549056/The_Pedagogy_of_Socrates_Can_Virtue_be_Taught?f_ri=10009","dom_id":"work_29549056","summary":"In the Protagoras, Socrates responds to Protagoras' claim that he teaches young men the art of citizenship by saying the following; \"The truth is, Protagoras, I have never thought that this could be taught…\" (319b). In this paper I examine what each thinker has in mind regarding the nature of virtue and its attainability. I","downloadable_attachments":[{"id":49993010,"asset_id":29549056,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":15660652,"first_name":"Nate","last_name":"Saint Ours","domain_name":"gsu","page_name":"NateSaintOurs","display_name":"Nate Saint Ours","profile_url":"https://gsu.academia.edu/NateSaintOurs?f_ri=10009","photo":"https://0.academia-photos.com/15660652/11013260/12290417/s65_nate.saint_ours.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":9491,"name":"Pedagogy","url":"https://www.academia.edu/Documents/in/Pedagogy?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":230777,"name":"Plato's Meno","url":"https://www.academia.edu/Documents/in/Platos_Meno?f_ri=10009","nofollow":true},{"id":230780,"name":"Plato's Apology of Socrates","url":"https://www.academia.edu/Documents/in/Platos_Apology_of_Socrates?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_8440948" data-work_id="8440948" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8440948/dissertation_finale_en_philo">dissertation finale en philo</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">de la session, nous avons examiné deux conceptions de la 'Bonne vie' opposées, soit celle des sophistes et la conception socratique et philosophique. Choisissez celle qui vous semble la meilleure, expliquez-la et justifiez votre position.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8440948" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ba37af372161ea0aedc05854073dd445" rel="nofollow" data-download="{"attachment_id":34830097,"asset_id":8440948,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/34830097/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="17140017" href="https://mcgill.academia.edu/noemiemainville">noemie mainville</a><script data-card-contents-for-user="17140017" type="text/json">{"id":17140017,"first_name":"noemie","last_name":"mainville","domain_name":"mcgill","page_name":"noemiemainville","display_name":"noemie mainville","profile_url":"https://mcgill.academia.edu/noemiemainville?f_ri=10009","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_8440948 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8440948"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8440948, container: ".js-paper-rank-work_8440948", }); });</script></li><li class="js-percentile-work_8440948 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8440948; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_8440948"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_8440948 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="8440948"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8440948; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8440948]").text(description); $(".js-view-count-work_8440948").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_8440948").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="8440948"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i></div><span class="InlineList-item-text u-textTruncate u-pl6x"><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a><script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (false) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=8440948]'), work: {"id":8440948,"title":"dissertation finale en philo","created_at":"2014-09-22T08:31:30.569-07:00","url":"https://www.academia.edu/8440948/dissertation_finale_en_philo?f_ri=10009","dom_id":"work_8440948","summary":"de la session, nous avons examiné deux conceptions de la 'Bonne vie' opposées, soit celle des sophistes et la conception socratique et philosophique. Choisissez celle qui vous semble la meilleure, expliquez-la et justifiez votre position.","downloadable_attachments":[{"id":34830097,"asset_id":8440948,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":17140017,"first_name":"noemie","last_name":"mainville","domain_name":"mcgill","page_name":"noemiemainville","display_name":"noemie mainville","profile_url":"https://mcgill.academia.edu/noemiemainville?f_ri=10009","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_39720648" data-work_id="39720648" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39720648/Borges_y_Yo_Eiron_and_Alazon_Irony_in_The_Library_of_Babel_and_Pierre_Menard_">Borges y Yo, Eiron and Alazon: Irony in "The Library of Babel" and "Pierre Menard"</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">On the often overlooked irony in Jorge Luis Borges’ “The Library of Babel” (which is not the exhaustion of possible expression) and “Pierre Menard, Author of the Quixote” (which is not a death-of-the-author-birth-of-the-reader allegory).... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_39720648" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">On the often overlooked irony in Jorge Luis Borges’ “The Library of Babel” (which is not the exhaustion of possible expression) and “Pierre Menard, Author of the Quixote” (which is not a death-of-the-author-birth-of-the-reader allegory). The narrator of "The Library of Babel" claims that it contains everything it is possible to express in all languages, yet the play with the library's character set (twenty-two lowercase letters, space, comma, and period - so we are told) shows that it is incapable even of expressing this brief story. The narrator of "Pierre Menard" is tied, through several allusions, to a prominent Nazi that Borges had elsewhere criticized - which demonstrates that his insistence that meaning be tied to the context of reading is meant as an implicit critique or deconstruction of reader-response criticism in the style of Barthes or Jauss.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39720648" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9d319a06278c7b774dad8da2e03355a1" rel="nofollow" data-download="{"attachment_id":59895881,"asset_id":39720648,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/59895881/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="11977431" href="https://utoronto.academia.edu/JonathanBasile">Jonathan Basile</a><script data-card-contents-for-user="11977431" type="text/json">{"id":11977431,"first_name":"Jonathan","last_name":"Basile","domain_name":"utoronto","page_name":"JonathanBasile","display_name":"Jonathan Basile","profile_url":"https://utoronto.academia.edu/JonathanBasile?f_ri=10009","photo":"https://0.academia-photos.com/11977431/6099591/15326723/s65_jonathan.basile.jpg"}</script></span></span></li><li class="js-paper-rank-work_39720648 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="39720648"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 39720648, container: ".js-paper-rank-work_39720648", }); 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$(".js-view-count[data-work-id=39720648]").text(description); $(".js-view-count-work_39720648").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_39720648").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="39720648"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">15</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="5583" rel="nofollow" href="https://www.academia.edu/Documents/in/Audience_and_Reception_Studies">Audience and Reception Studies</a>, <script data-card-contents-for-ri="5583" type="text/json">{"id":5583,"name":"Audience and Reception Studies","url":"https://www.academia.edu/Documents/in/Audience_and_Reception_Studies?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8300" rel="nofollow" href="https://www.academia.edu/Documents/in/Jorge_Luis_Borges">Jorge Luis Borges</a>, <script data-card-contents-for-ri="8300" type="text/json">{"id":8300,"name":"Jorge Luis Borges","url":"https://www.academia.edu/Documents/in/Jorge_Luis_Borges?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10418" rel="nofollow" href="https://www.academia.edu/Documents/in/Reader_Response">Reader Response</a><script data-card-contents-for-ri="10418" type="text/json">{"id":10418,"name":"Reader Response","url":"https://www.academia.edu/Documents/in/Reader_Response?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=39720648]'), work: {"id":39720648,"title":"Borges y Yo, Eiron and Alazon: Irony in \"The Library of Babel\" and \"Pierre Menard\"","created_at":"2019-06-29T09:03:39.240-07:00","url":"https://www.academia.edu/39720648/Borges_y_Yo_Eiron_and_Alazon_Irony_in_The_Library_of_Babel_and_Pierre_Menard_?f_ri=10009","dom_id":"work_39720648","summary":"On the often overlooked irony in Jorge Luis Borges’ “The Library of Babel” (which is not the exhaustion of possible expression) and “Pierre Menard, Author of the Quixote” (which is not a death-of-the-author-birth-of-the-reader allegory). The narrator of \"The Library of Babel\" claims that it contains everything it is possible to express in all languages, yet the play with the library's character set (twenty-two lowercase letters, space, comma, and period - so we are told) shows that it is incapable even of expressing this brief story. The narrator of \"Pierre Menard\" is tied, through several allusions, to a prominent Nazi that Borges had elsewhere criticized - which demonstrates that his insistence that meaning be tied to the context of reading is meant as an implicit critique or deconstruction of reader-response criticism in the style of Barthes or Jauss. ","downloadable_attachments":[{"id":59895881,"asset_id":39720648,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":11977431,"first_name":"Jonathan","last_name":"Basile","domain_name":"utoronto","page_name":"JonathanBasile","display_name":"Jonathan Basile","profile_url":"https://utoronto.academia.edu/JonathanBasile?f_ri=10009","photo":"https://0.academia-photos.com/11977431/6099591/15326723/s65_jonathan.basile.jpg"}],"research_interests":[{"id":5583,"name":"Audience and Reception Studies","url":"https://www.academia.edu/Documents/in/Audience_and_Reception_Studies?f_ri=10009","nofollow":true},{"id":8300,"name":"Jorge Luis Borges","url":"https://www.academia.edu/Documents/in/Jorge_Luis_Borges?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":10418,"name":"Reader Response","url":"https://www.academia.edu/Documents/in/Reader_Response?f_ri=10009","nofollow":true},{"id":12558,"name":"Magical Realism","url":"https://www.academia.edu/Documents/in/Magical_Realism?f_ri=10009"},{"id":12957,"name":"Latin American literature","url":"https://www.academia.edu/Documents/in/Latin_American_literature?f_ri=10009"},{"id":46007,"name":"Reader-Response Theory","url":"https://www.academia.edu/Documents/in/Reader-Response_Theory?f_ri=10009"},{"id":60153,"name":"Fantastic Literature","url":"https://www.academia.edu/Documents/in/Fantastic_Literature?f_ri=10009"},{"id":110988,"name":"Irony","url":"https://www.academia.edu/Documents/in/Irony?f_ri=10009"},{"id":177566,"name":"Literatura Fantástica","url":"https://www.academia.edu/Documents/in/Literatura_Fantastica?f_ri=10009"},{"id":182952,"name":"Don Quixote","url":"https://www.academia.edu/Documents/in/Don_Quixote?f_ri=10009"},{"id":219904,"name":"Borges y Cervantes","url":"https://www.academia.edu/Documents/in/Borges_y_Cervantes?f_ri=10009"},{"id":296303,"name":"Babel","url":"https://www.academia.edu/Documents/in/Babel?f_ri=10009"},{"id":503024,"name":"Borges","url":"https://www.academia.edu/Documents/in/Borges?f_ri=10009"},{"id":529710,"name":"Pierre Menard","url":"https://www.academia.edu/Documents/in/Pierre_Menard?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38636671" data-work_id="38636671" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38636671/Le_mythe_du_philosophe_roi_Savoir_pouvoir_et_salut_dans_la_philosophie_politique_de_Platon_r%C3%A9sum%C3%A9_de_la_th%C3%A8se_de_doctorat_">Le mythe du "philosophe-roi". Savoir, pouvoir et salut dans la philosophie politique de Platon (résumé de la thèse de doctorat)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">La question du règne des philosophes ne se comprend qu'au prix d'un détour par les marges de la politique classique. D'abord nous avons montré que ces marges sont définies historiquement par un discours qui articule le règne, le savoir et... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38636671" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">La question du règne des philosophes ne se comprend qu'au prix d'un détour par les marges de la politique classique. D'abord nous avons montré que ces marges sont définies historiquement par un discours qui articule le règne, le savoir et le salut (chapitre I). Puis nous avons montré que la notion de règne, dès lors qu'elle est attribuée à des philosophes, s'établit dans les marges de la notion classique de basilein, en en subvertissant le sens classique (chapitre II). Ensuite nous avons montré que le discours sur le règne des philosophes est une tentative venant des marges de la politique pour subvertir en en faisant usage, c'est-à-dire pour destituer, la liaison classique entre le muthos et l'unification politique (chapitre III), ce qui a impliqué de comprendre comment le philosophe peut être aux marges de la politique tout en en étant le fondement (chapitre IV). Cela nous a conduit à voir que le philosophe est en marge par rapport à l'exigence d'être utile à la cité (chapitre V) et par rapport à l'exigence d'un savoir fondé sur l'expérience (chapitre VI). Enfin, nous avons essayé de montrer que le règne des philosophes s'inscrit dans la recherche du salut de la cité, thème marginal dans les études sur Platon (chapitre VII).</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38636671" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="c5af0a08aa1f52461344437787225dc8" rel="nofollow" data-download="{"attachment_id":58720428,"asset_id":38636671,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58720428/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="12599652" href="https://unicae.academia.edu/PaulColrat">Paul Colrat</a><script data-card-contents-for-user="12599652" type="text/json">{"id":12599652,"first_name":"Paul","last_name":"Colrat","domain_name":"unicae","page_name":"PaulColrat","display_name":"Paul Colrat","profile_url":"https://unicae.academia.edu/PaulColrat?f_ri=10009","photo":"https://0.academia-photos.com/12599652/133403974/130329022/s65_paul.colrat.jpg"}</script></span></span></li><li class="js-paper-rank-work_38636671 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38636671"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38636671, container: ".js-paper-rank-work_38636671", }); 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$(".js-view-count[data-work-id=38636671]").text(description); $(".js-view-count-work_38636671").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38636671").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38636671"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2018" rel="nofollow" href="https://www.academia.edu/Documents/in/Plato">Plato</a>, <script data-card-contents-for-ri="2018" type="text/json">{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="9535" rel="nofollow" href="https://www.academia.edu/Documents/in/Giorgio_Agamben">Giorgio Agamben</a>, <script data-card-contents-for-ri="9535" type="text/json">{"id":9535,"name":"Giorgio Agamben","url":"https://www.academia.edu/Documents/in/Giorgio_Agamben?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10009" rel="nofollow" href="https://www.academia.edu/Documents/in/Socrates">Socrates</a>, <script data-card-contents-for-ri="10009" type="text/json">{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="11927" rel="nofollow" href="https://www.academia.edu/Documents/in/Michel_Foucault">Michel Foucault</a><script data-card-contents-for-ri="11927" type="text/json">{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=10009","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38636671]'), work: {"id":38636671,"title":"Le mythe du \"philosophe-roi\". Savoir, pouvoir et salut dans la philosophie politique de Platon (résumé de la thèse de doctorat)","created_at":"2019-03-26T08:14:38.561-07:00","url":"https://www.academia.edu/38636671/Le_mythe_du_philosophe_roi_Savoir_pouvoir_et_salut_dans_la_philosophie_politique_de_Platon_r%C3%A9sum%C3%A9_de_la_th%C3%A8se_de_doctorat_?f_ri=10009","dom_id":"work_38636671","summary":"La question du règne des philosophes ne se comprend qu'au prix d'un détour par les marges de la politique classique. D'abord nous avons montré que ces marges sont définies historiquement par un discours qui articule le règne, le savoir et le salut (chapitre I). Puis nous avons montré que la notion de règne, dès lors qu'elle est attribuée à des philosophes, s'établit dans les marges de la notion classique de basilein, en en subvertissant le sens classique (chapitre II). Ensuite nous avons montré que le discours sur le règne des philosophes est une tentative venant des marges de la politique pour subvertir en en faisant usage, c'est-à-dire pour destituer, la liaison classique entre le muthos et l'unification politique (chapitre III), ce qui a impliqué de comprendre comment le philosophe peut être aux marges de la politique tout en en étant le fondement (chapitre IV). Cela nous a conduit à voir que le philosophe est en marge par rapport à l'exigence d'être utile à la cité (chapitre V) et par rapport à l'exigence d'un savoir fondé sur l'expérience (chapitre VI). Enfin, nous avons essayé de montrer que le règne des philosophes s'inscrit dans la recherche du salut de la cité, thème marginal dans les études sur Platon (chapitre VII).","downloadable_attachments":[{"id":58720428,"asset_id":38636671,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":12599652,"first_name":"Paul","last_name":"Colrat","domain_name":"unicae","page_name":"PaulColrat","display_name":"Paul Colrat","profile_url":"https://unicae.academia.edu/PaulColrat?f_ri=10009","photo":"https://0.academia-photos.com/12599652/133403974/130329022/s65_paul.colrat.jpg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=10009","nofollow":true},{"id":9535,"name":"Giorgio Agamben","url":"https://www.academia.edu/Documents/in/Giorgio_Agamben?f_ri=10009","nofollow":true},{"id":10009,"name":"Socrates","url":"https://www.academia.edu/Documents/in/Socrates?f_ri=10009","nofollow":true},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=10009","nofollow":true},{"id":51265,"name":"Philosophie","url":"https://www.academia.edu/Documents/in/Philosophie?f_ri=10009"},{"id":68399,"name":"Philosophie politique","url":"https://www.academia.edu/Documents/in/Philosophie_politique?f_ri=10009"},{"id":113885,"name":"Platon","url":"https://www.academia.edu/Documents/in/Platon?f_ri=10009"},{"id":249642,"name":"Philosopher-Kings","url":"https://www.academia.edu/Documents/in/Philosopher-Kings?f_ri=10009"},{"id":2761494,"name":"Destitution","url":"https://www.academia.edu/Documents/in/Destitution?f_ri=10009"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_11572487" data-work_id="11572487" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/11572487/Marcus_Aurelius_Meditations_tr_Casaubon">Marcus-Aurelius-Meditations-tr.-Casaubon</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/11572487" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b5244ec6e4e294d21ff15b87017341f4" rel="nofollow" data-download="{"attachment_id":37061754,"asset_id":11572487,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37061754/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="28251691" href="https://independent.academia.edu/AndreiG4">Andrei G</a><script data-card-contents-for-user="28251691" type="text/json">{"id":28251691,"first_name":"Andrei","last_name":"G","domain_name":"independent","page_name":"AndreiG4","display_name":"Andrei G","profile_url":"https://independent.academia.edu/AndreiG4?f_ri=10009","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_11572487 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="11572487"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 11572487, container: ".js-paper-rank-work_11572487", }); 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According to Xenophon, the most important feature of kalokagathia is reciprocity: it is the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_24687981" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This paper deals with kalokagathia, a specific Socratic virtue Xenophon focuses on in his Socratic as well as in his non-Socratic works. According to Xenophon, the most important feature of kalokagathia is reciprocity: it is the charismatic virtue of a leader (e.g. Socrates, Cyrus, Agesilaus) who is able to restrain himself and, thanks to his living example, to have his followers become better. Kalokagathia is closely linked to friendship (philia), as every proper friendship entails “making better” one’s own friend. Philia can therefore happen only among kaloikagathoi, and kalokagathia is the most important of all collective virtues: it applies not only to Socrates and his pupils (as in the Memorabilia), but also to every household (as in the Oeconomicus), and even to those in charge of the economy of a polis (as in the Poroi).</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/24687981" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3df4ae5c0422d44fccf846134424e25d" rel="nofollow" data-download="{"attachment_id":45017045,"asset_id":24687981,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/45017045/download_file?st=MTc0MDYxNTM2NSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3397718" href="https://univr.academia.edu/AlessandroStavru">Alessandro Stavru</a><script data-card-contents-for-user="3397718" type="text/json">{"id":3397718,"first_name":"Alessandro","last_name":"Stavru","domain_name":"univr","page_name":"AlessandroStavru","display_name":"Alessandro Stavru","profile_url":"https://univr.academia.edu/AlessandroStavru?f_ri=10009","photo":"https://0.academia-photos.com/3397718/1149047/19664049/s65_alessandro.stavru.jpeg"}</script></span></span></li><li class="js-paper-rank-work_24687981 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="24687981"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 24687981, container: ".js-paper-rank-work_24687981", }); 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According to Xenophon, the most important feature of kalokagathia is reciprocity: it is the charismatic virtue of a leader (e.g. Socrates, Cyrus, Agesilaus) who is able to restrain himself and, thanks to his living example, to have his followers become better. Kalokagathia is closely linked to friendship (philia), as every proper friendship entails “making better” one’s own friend. Philia can therefore happen only among kaloikagathoi, and kalokagathia is the most important of all collective virtues: it applies not only to Socrates and his pupils (as in the Memorabilia), but also to every household (as in the Oeconomicus), and even to those in charge of the economy of a polis (as in the Poroi).","downloadable_attachments":[{"id":45017045,"asset_id":24687981,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3397718,"first_name":"Alessandro","last_name":"Stavru","domain_name":"univr","page_name":"AlessandroStavru","display_name":"Alessandro 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