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From Citizendium, the Citizens' Compendium
Most of what is now known about Socrates is derived from information that recurs across various contemporary sources: the dialogues written by Plato, one of Socrates' students; the works of Xenophon, one of his contemporaries; and writings by Aristophanes and Aristotle. Anything Socrates wrote himself has not survived, although some scholars consider Plato's Apology to be a fairly accurate record of Socrates' defense at his trial for treason. 
Additionally, Aristophanes' account of Socrates is in fact a satirical attack on philosophers in general (the two are portrayed as friendly in Plato's Symposium), and does not purport to be a factual account of events in the life of Socrates.
Another complication is the Ancient Greek tradition of scholars attributing their own ideas, theories and sometimes even personal traits to their mentors, a tradition Plato appears to have followed. Gabriele Giannantoni, in his monumental 1991 work Socratis et Socraticorum Reliquiae, attempts to compile every scrap of evidence regarding Socrates, including material attributed to Aeschines Socraticus, Antisthenes and a number of others supposed to have known him.
According to accounts from antiquity, Socrates' father was the sculptor Sophroniscus and his mother Phaenarete, a midwife. Socrates married Xanthippe, who bore him three sons – Lamprocles, Sophroniscus and Menexenus – who were all quite young at the time of his death. Traditionally, Xanthippe is thought to have been an ill-tempered scold, mainly due to her characterisation by Xenophon.
It is unclear how Socrates earned a living. According to Xenophon's Symposium, Socrates is reported as saying he devotes himself only to what he regards as the most important art or occupation: discussing philosophy. Although he inherited money following his father's death, it is unlikely it was sufficient to keep him for long. Xenophon and Aristophanes respectively portray Socrates as accepting payment for teaching and running a sophist school with Chaerephon, whilst in Plato's Symposium Socrates explicitly denies accepting payment for teaching. It is possible Socrates relied on the generosity of wealthy and powerful friends such as Crito.
Socrates served as a hoplite (heavily armed foot-soldier) in the Athenian army during the Peloponnesian War; in the Apology he makes reference to being at the battles of Potidea, Amphipolis, and Delium. A lengthy speech by Alcibiades in the the Symposium (wherein he is a major character) purports to give details of Socrates' military service. At Potidea, Socrates is portrayed as staying on the battlefield to protect Alcibiades, probably saving his life; he then sought Alcibiades' recognition for bravery, rather than accepting any of his own. It is also claimed that he showed great hardiness during that campaign, ignoring a lack of food, and walking without shoes or coat during winter. In the retreat at Delium, he is said to have stood his ground while others fled.
Trial and death
Socrates lived during the time of the transition from the height of the Athenian Empire to its decline after its defeat by Sparta and its allies in the Peloponnesian War. At a time when Athens was seeking to stabilise and recover from its humiliating defeat, the Athenian public court was induced by three leading public figures to try Socrates for impiety and for corrupting the youth of Athens. This was a time in culture when the Greeks thought of gods and goddesses as being associated with protecting particular cities. Athens, for instance, is named after its protecting goddess Athena. The defeat of Athens in the Peloponnesian War was interpreted as Athena judging the city for not being pious. The last thing Athens needed was more punishment from Athena for one man inciting its citizens to question her or the other gods. In the Apology, Socrates insists that this is a false charge.
According to the version of his defence speech presented in Plato's Apology, Socrates' life as the "gadfly" of Athens began when his friend Chaerephon asked the oracle at Delphi if anyone was wiser than Socrates; the Oracle responded negatively. Socrates, interpreting this as a riddle, set out to find men who were wiser than he was. He questioned the men of Athens about their knowledge of good, beauty, and virtue. Finding that they knew nothing and yet believed themselves to know much, Socrates came to the conclusion that he was wise only in so far as he knew that he knew nothing. Socrates' superior intellect made the prominent Athenians he publicly questioned look foolish, turning them against him and leading to accusations of wrongdoing.
He was nevertheless found guilty as charged, and sentenced to death by drinking a silver goblet of hemlock. Socrates turned down the pleas of his disciples to attempt an escape from prison, drinking the hemlock and dying in the company of his friends. According to the Phaedo, Socrates had a calm death, enduring his sentence with fortitude. The Roman philosopher Seneca attempted to emulate Socrates' death by hemlock when forced to commit suicide by the Emperor Nero.
According to Xenophon and Plato, Socrates had an opportunity to escape, as his followers were able to bribe the prison guards. After escaping, Socrates would have had to flee from Athens. In the painting "Death Of Socrates", under the death bed, there is an irregularly-shaped tile, which many believe is an escape hatch. Socrates refused to escape for several reasons. 1. He believed that such a flight would indicate a fear of death, which he believed no true philosopher has. 2. Even if he did leave, he, and his teaching, would fare no better in another country. 3. Having knowingly agreed to live under the city's laws, he implicitly subjected himself to the possibility of being accused of crimes by its citizens and judged guilty by its jury. To do otherwise would have caused him to break his 'contract' with the state, and by so doing harming it, an act contrary to Socratic principle.
Perhaps his most important contribution to Western thought is his dialectic (answering a question with a question) method of inquiry, known as the Socratic Method or method of elenchos, which he largely applied to the examination of key moral concepts such as the Good and Justice. It was first described by Plato in the Socratic Dialogues. For this, Socrates is customarily regarded as the father of political philosophy and ethics or moral philosophy, and as a fountainhead of all the main themes in Western philosophy in general.
In this method, a series of questions are posed to help a person or group to determine their underlying beliefs and the extent of their knowledge. The Socratic method is a negative method of hypothesis elimination, in that better hypotheses are found by steadily identifying and eliminating those which lead to contradictions. It was designed to force one to examine his own beliefs and the validity of such beliefs. In fact, Socrates once said, "I know you won't believe me, but the highest form of Human Excellence is to question oneself and others."Template:Citation needed
The beliefs of Socrates, as opposed to those of Plato are difficult to discern. Little in the way of concrete evidence demarcates the two. There are some who claim that Socrates had no particular set of beliefs, and sought only to examine; the lengthy theories he gives in the Republic are considered to be the thoughts of Plato. Others argue that he did have his own theories and beliefs, but there is much controversy over what these might have been, owing to the difficulty of separating Socrates from Plato and the difficulty of interpreting even the dramatic writings concerning Socrates. Consequently, distinguishing the philosophical beliefs of Socrates from those of Plato and Xenophon is not easy and it must be remembered that what is attributed to Socrates might more closely reflect the specific concerns of these writers.
Evidence from the dialogues suggests Socrates had only two teachers: Prodicus, a grammarian, and Diotima, a priestess from Mantinea who taught him about eros, or love. His knowledge of other contemporary thinkers such as Parmenides and Anaxagoras is evident from a number of dialogues, and historical sources often include both of them as Socrates' teachers. John Burnet argued that his principal teacher was the Anaxagroean Archelaus but that his ideas were as Plato described them; Eric A. Havelock, on the other hand, considered Socrates' association with the Anaxagoreans to be evidence of Plato's philosophical separation from Socrates. Apollo himself may be considered one of his teachers, as Socrates claims (in Plato's Apology) that his habit of constant conversation was obedience to God. See below for more on the divine sign.
Socrates seems to have often said that his wisdom was limited to an awareness of his own ignorance. Socrates may have believed that wrongdoing was a consequence of ignorance, that those who did wrong knew no better. The one thing Socrates consistently claimed to have knowledge of was "the art of love" which he connected with the concept of "the love of wisdom", i.e., philosophy. He never actually claimed to be wise, only to understand the path that a lover of wisdom must take in pursuing it. It is debatable whether Socrates believed that humans (as opposed to gods like Apollo) could actually become wise. On the one hand, he drew a clear line between human ignorance and ideal knowledge; on the other, Plato's Symposium (Diotima's Speech) and Republic (Allegory of the Cave) describe a method for ascending to wisdom.
In Plato's Theaetetus (150a) Socrates compares himself to a true matchmaker (προμνηστικός), as distinguished from a panderer (προᾰγωγός). This distinction is echoed in Xenophon's Symposium (3.20), when Socrates jokes about his certainty of being able to make a fortune, if he chose to practise the art of pandering. For his part as a philosophical interlocutor, he leads his respondent to a clearer conception of wisdom, although he claims that he is not himself a teacher (Apology). His role, he claims, is more properly to be understood as analogous to a midwife (μαῖα). Socrates explains that he is himself barren of theories, but knows how to bring the theories of others to birth and determine whether they are worthy or mere "wind eggs". Perhaps significantly, he points out that midwives are barren due to age, and women who have never given birth are unable to become midwives; a truly barren woman would have no experience or knowledge of birth and would be unable to separate the worthy infants from those that should be left on the hillside to be exposed. To judge this, the midwife must have experience and knowledge of what she is judging.
Socrates believed that the best way for people to live was to focus on self-development rather than the pursuit of material wealth. (Gross 2). He always invited others to try to concentrate more on friendships and a sense of true community, for Socrates felt that this was the best way for people to grow together as a populace. His actions lived up to this: in the end, Socrates accepted his death sentence when most thought he would simply leave Athens, as he felt he could not run away from or go against the will of his community; as above, his reputation for valor on the battlefield was without reproach.
The idea that humans possessed certain virtues formed a common thread in Socrates' teachings. These virtues represented the most important qualities for a person to have, foremost of which were the philosophical or intellectual virtues. Socrates stressed that "virtue was the most valuable of all possessions; the ideal life was spent in search of the Good. Truth lies beneath the shadows of existence, and that it is the job of the philosopher to show the rest how little they really know." (Solomon 44)
Ultimately, virtue relates to the form of the Good; to truly be good and not just act with "right opinion"; one must come to know the unchanging Good in itself. In the Republic, he describes the "divided line", a continuum of ignorance to knowledge with the Good on top of it all; only at the top of this line do we find true good and the knowledge of such.
It is often argued that Socrates believed "ideals belong in a world that only the wise man can understand" making the philosopher the only type of person suitable to govern others. According to Plato's account, Socrates was in no way subtle about his particular beliefs on government. He openly objected to the democracy that ran Athens during his adult life. It was not only Athenian democracy: Socrates objected to any form of government that did not conform to his ideal of a perfect republic led by philosophers (Solomon 49), and Athenian government was far from that. During the last years of Socrates' life, Athens was in continual flux due to political upheaval. Democracy was at last overthrown by a junta known as the Thirty Tyrants, led by Plato's relative, Critias, who had been a student of Socrates. The Tyrants ruled for about a year before the Athenian democracy was reinstated, at which point it declared an amnesty for all recent events. Four years later, it acted to silence the voice of Socrates.
This argument is often denied, and the question is one of the biggest philosophical debates when trying to determine what, exactly, it was that Socrates believed. The strongest argument of those who claim that Socrates did not actually believe in the idea of philosopher kings is Socrates' constant refusal to enter into politics or participate in government of any sort; he often stated that he could not look into other matters or tell people how to live when he did not yet understand himself. He believed a philosopher enganged in the pursuit of Truth, and did not claim to know it fully. Socrates' acceptance of his death sentence, after his conviction by the Boule (Senate), can also support this view. It is often claimed that much of the anti-democratic leanings are from Plato, who was never able to overcome his disgust at what was done to his teacher. In any case, it is clear that Socrates thought that the rule of the Thirty Tyrants was at least as objectionable as democracy; when called before them to assist in the arrest of a fellow Athenian, Socrates refused and narrowly escaped death before the Tyrants were overthrown. He did however fulfill his duty to serve as prytanie when a trial of a group of generals who presided over a disastrous naval campaign were judged; even then he maintained an uncompromising attitude, being one of those who refused to proceed in a manner not supported by the laws, despite intense pressure.  Judging by his actions, he considered the rule of the Thirty Tyrants less legitimate than that of the democratic senate who sentenced him to death.
As depicted in the dialogues of Plato, Socrates often seems to manifest a mystical side, discussing reincarnation and the mystery religions; however, this is generally attributed to Plato. Regardless, this cannot be dismissed out of hand, as we cannot be sure of the differences between the views of Plato and Socrates; in addition, there seem to be some corollaries in the works of Xenophon. In the culmination of the philosophic path as discussed in Plato's Symposium and Republic, one comes to the Sea of Beauty or to the sight of the form of the Good in an experience akin to mystical revelation; only then can one become wise. (In the Symposium, Socrates credits his speech on the philosophic path to his teacher, the priestess Diotima, who is not even sure if Socrates is capable of reaching the highest mysteries). In the Meno, he refers to the Eleusinian Mysteries, telling Meno he would understand Socrates' answers better if only he could stay for the initiations next week.
Perhaps the most interesting facet of this is Socrates' reliance on what the Greeks called his "daemonic sign", an averting (ἀποτρεπτικός) inner voice that Socrates heard only when Socrates was about to make a mistake. It was this sign that prevented Socrates from entering into politics. In the Phaedrus, we are told Socrates considered this to be a form of "divine madness", the sort of insanity that is a gift from the gods and gives us poetry, mysticism, love, and even philosophy itself. Alternately, the sign is often taken to be what we would call "intuition"; however, Socrates' characterisation of the phenomenon as "daemonic" suggests that its origin is divine, mysterious, and independent of his own thoughts.
He was prominently lampooned in Aristophanes' comedy The Clouds, produced when Socrates was in his mid-forties; he said at his trial (in Plato's version) that the laughter of the theatre was a harder task to answer than the arguments of his accusers. In the play he is ridiculed for his dirtiness, which is associated with the Laconising fad; also in plays by Callias, Eupolis, and Telecleides. In all of these, Socrates and the Sophists were criticised for "the moral dangers inherent in contemporary thought and literature".
Plato, Xenophon, and Aristotle are the main sources for the historical Socrates; Xenophon and Plato were direct disciples of Socrates, and wrote the only continuous descriptions of Socrates that have come down to us. Aristotle refers frequently, but in passing, to Socrates in his writings. Almost all of Plato's works center around Socrates. However Plato's latter works appear to be more his own philosophy put into the mouth of his mentor.
The Socratic dialogues
The Socratic dialogues are a series of dialogues written by Plato in the form of discussions between Socrates and other persons of his time, or as discussions between Socrates' followers over his concepts. Plato's Phaedo is an example of this latter category. Although his Apology is a monologue delivered by Socrates, it is usually grouped with the dialogues.
The Apology professes to be a record of the actual speech that Socrates delivered in his own defence at the trial. In the Athenian jury system, an Apology is composed of three parts: a speech, followed by a counter-assessment, then some final words. "Apology" is a transliteration, not a translation, of the Greek apologia, meaning "defence"; in this sense it is not apologetic according to our contemporary use of the term.
Plato generally does not place his own ideas in the mouth of a specific speaker; he lets ideas emerge via the Socratic method, under the guidance of Socrates. Most of the dialogues present Socrates applying this method to some extent, but nowhere as completely as in the Euthyphro. In this dialogue, Socrates and Euthyphro go through several iterations of refining the answer to Socrates' question: "What is the pious, and what the impious?"
In Plato's dialogues, learning appears as a process of remembering. The soul, before its incarnation in the body, was in the realm of Forms. There, it saw things the way they truly are, rather than the pale shadows or copies we experience on earth. By a process of questioning, the soul can be brought to remember the ideas in their pure form, thus bringing wisdom.
Especially for Plato's writings referring to Socrates, it is not always clear which ideas brought forward by Socrates (or his friends) actually belonged to Socrates and which of these may have been new additions or elaborations by Plato — this is known as the Socratic problem. Generally, the early works of Plato are considered to be close to the spirit of Socrates, whereas the later works – including Phaedo and the Republic – are considered to be possibly products of Plato's elaborations.
Xenophon also wrote a number of Socratic dialogues, though these are of much less philosophical interest. Xenephon's Socrates is a very different person from Plato's; Xenephon is less interested in the philosophy (and much less philosophically able) than is Plato.
Almost immediately, the students of Socrates' set to work both on exercising their perceptions of his teachings in politics as well as developing many new philosophical schools of thought.
Influence on Platonism
Some of Athens' controversial and anti-democratic tyrants were contemporary or posthumous students of Socrates including Alcibiades and Critias. Critias' cousin, Plato would go on to found the Academy in 385 BC - which gained so much notoriety that its name Academy became the base word for an educational institution in later European languages. Plato's protege, another classic figure of the Hellenistic era, Aristotle went on to tutor Alexander the Great as well as to found his own school in 335 BC- the Lyceum, whose name also now means an educational institution.
However, whereas Socrates was shown to demote the importance of institutional knowledge such as mathematics or science in relation to the human condition and the self-examination of it in his dialogues, Plato would emphasize it with metaphysical overtones mirroring that of Pythagoras. Platonic and Aristotlean ideas would dominate Western thought well into the Renaissance. Aristotle himself was as much of a philosopher as he was a scientist with rudimentary work in the fields of biology and physics.
Influence on Cynicism
Socratic thought in respect to challenging conventions, especially in stressing a simplistic way of living, became divorced from Plato's more monied and philosophical pursuits but was inherited heavily by one of Socrates' older and diehard students, Antisthenes. He became another originator of a philosophy in the years after Socrates' death - Cynicism. Antisthenes attacked Plato and Alcibiades over what he deemed as their betrayal of Socrates' tenets in his writings with a ferocity that made the word cynic synonymous with criticism and pragmatism.
Influence on Stoicism
The idea of austerity being hand in hand with an ethical life or one with piety, ignored by Plato and Aristotle and somewhat dealt with by the Cynics, formed the core of another philosophy in 281 BC - Stoicism when Zeno of Citium would discover Socrates' works and then learn from Crates, a Cynic philosopher. None of the schools however, would inherit his tendency to openly associate with and respect women or the regular citizen.
During the Middle Ages
While some of the later contributions of Socrates to Hellenistic Era culture and philosophy as well as the Roman Era has been lost to time, his teachings began a resurgence in both medieval Europe and the Islamic Middle East alongside those of Aristotle and Stoicism. Socrates is mentioned in the dialogue Kuzari by Jewish philosopher and Rabbi Yehuda Halevi in which a Jew instructs the Khazar king about Judaism. al-Kindi, a well-known Arabic philosopher, introduced and tried to reconcile Socrates and Hellenistic philosophy to an Islamic audience.
Socrates in the Renaissance
Socrates' stature in Western philosophy returned in full force with the Renaissance and the Age of Reason in Europe when political theory began to resurface under those like Locke and Hobbes. Voltaire even went so far as to write a satirical play about the Trial of Socrates. There were a number of paintings about his life including Socrates Tears Alcibiades from the Embrace of Sensual Pleasure by Jean-Baptiste Regnault and The Death of Socrates by Jacques-Louis David in the later 18th Century.
Modern Historical Effects
To this day, the Socratic method is still used in classrooms and law schools as a way of discussing complex topics in order to expose the underlying issues in both the subject and the speaker. Study of the enigmatic self-dubbed "midwife" has occupied countless scholars and academics with as many analyses in both the fields of historical inquiry and philosophical discussion. He is one of the few philosophers to have mentions in pop culture such as the movie Bill and Ted's Excellent Adventure and a Greek rock band to numerous busts in academic institutions in recognition of his contribution to education.
Evaluation and reaction to Socrates has been undertaken with both historical and philosophical inquiry from the time of his death to the present day with a multitude of conclusions and perspectives. One of the initial criticisms levied against the philosopher was presented at his trial - that he was not the proponent of a philosophy but an individual with a method of undermining the fabric of Athenian society, a charge carried by the 500-man jury of Athenians which sentenced him to death. Although he was not directly prosecuted for his connection to Critias, leader of the Spartan-backed Thirty Tyrants, he was seen as a controversial figure that mentored oligarchs whom became abusive tyrants and undermined Athenian democracy. The Sophist establishment which he railed at in life survived him but was rapidly overtaken by the many philosophical schools of thought that Socrates influenced by the 3rd Century BC.
Criticism of Socrates' actions
Socrates' death is considered iconic and his status as a martyr of philosophy overshadowed most contemporary and posthumous criticism at the time. However, Xenophon attempts to explain that Socrates purposely welcomed the hemlock due to his old age using the arguably self-destructive testimony to the jury as evidence. Direct criticism of Socrates almost disappears at this point but there is a noticeable preference for Plato or Aristotle over the elements of Socratic philosophy even into the Middle Ages.
Modern scholarship has held that with so much of the philosopher obscured and possibly even altered by Plato, it is impossible to gain a clear picture of Socrates amidst all the seeming contradictions. That both Cynics and Stoics, which carried heavy influence from Socratic thought, was unlike or even contrary to Platonism further illustrates this. This ambiguity and lack of reliability serves as the modern basis of criticism - that it is near impossible to know the real Socrates. Some controversy also exists about claims of Socrates exempting himself from the homosexual customs of Ancient Greece. There are some medieval scholars who write that Socrates did not believe in the Olympian gods to the point of being monotheistic. It is not entirely agreed if this was an attempt by later medieval scholars to reconcile him with the morals of their era. Nietzsche in particular deals with Socrates, at times admiring his accomplishments but dismissive of what he saw as shortcomings in Socratic thought. However, it is still commonly taught and held with little exception that Socrates is the founder of modern Western philosophy to the point that any philosophers before him are referred to as pre-Socratic.
- Socrate, a symphonic drama by Erik Satie.
- On the Concept of Irony with Continual Reference to Socrates, a treatise on Socrates and Socratic irony by Søren Kierkegaard.
- Apology of Socrates, by Plato. http://en.wikisource.org/wiki/Apology
- Bruell, Christopher (1999). On the Socratic Education: An Introduction to the Shorter Platonic Dialogues. Lanham, MD: Rowman and Littlefield.
- Bruell, Christopher (1994), “On Plato’s Political Philosophy.” Review of Politics 56: 261-82.
- Project Gutenberg e-texts on Socrates, amongst others:
- The Dialogues of Plato
- The writings of Xenophon, such as the Memorablia and Hellenica.
- The satirical plays by Aristophanes
- Aristotle's writings
- Voltaire's Socrates
- The Second Story of Meno; a continuation of Socrates' dialogue with Meno in which the boy proves root 2 is irrational (by an anonymous author)
- A free audiobook of the Socratic dialogue Euthyphro at LibriVox
- An Introduction to Greek Philosophy, J. V. Luce, Thames & Hudson, NY, l992.
- Introduction to Philosophy, Jacques Maritain
- Greek Philosophers — Socrates, Plato, and Aristotle, C. C. W. Taylor, R. M. Hare, and Jonathan Barnes, Oxford University Press, NY, 1998.
- Taylor, C. C. W. (2001). Socrates: A very short introduction. Oxford: Oxford University Press.
- Richard Robinson, Plato's Earlier Dialectic, 2nd edition (Clarendon Press, Oxford, 1953). Ch. 2: Elenchus Ch. 3: Elenchus: Direct and Indirect
- Stanford Encyclopedia of Philosophy - Socrates (2005)
- Greek Philosophy: Socrates
- SocraticMethod.net - A Socratic Method Research Portal
- Was Socrates right to submit to his punishment?
- ↑ "There can be little doubt that it is a faithful record in substance, however much its form owes to Plato's artistry; it would have been stupid to misrepresent facts which were familiar to a great part of the Athenian people." Hugh Tredennick, Plato: The Last Days of Socrates, Penguin Books, Baltimore, 1959; pp. 12.
- ↑ Kagan, Donald. The Fall of the Athenian Empire. First. Ithaca, New York: Cornell University Press, 1987.