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Socrates on the Life of Philosophical InquiryNicias’ and Laches’ Speeches on ‘Fighting in Armor’ (Hoplomachia) (181d8–184d4)

Socrates on the Life of Philosophical Inquiry: Nicias’ and Laches’ Speeches on ‘Fighting in... [ByFighting in armor (hoplomachia/hoplomachy) recommending knowledge that is the result of philosophical discussion, SocratesSocrates’ epistēmē is apt to lead a man not into a state of self-overcoming, namely of being carried out of himself, but rather into a state ofSelf (heautou, autos)self-knowledgeself-knowledgeKnowledge (epistēmē/sophia/phronēsis)self-knowledge, or of a certain self-cognizanceSelf (heautou, autos)self-cognizance. Self-knowledge and self-awarenessSelf (heautou, autos)self-awareness can only be achieved in one way, that is, through Socrates’ dialectical method. This idea is aptly highlighted by Socrates’ exhortation to ‘care for virtue-self-soul’, whereby self seems to be equated with soul. Plato manages to demonstrate the tragic situation of Socrates’ present interlocutor who, being uncritically motivated by the Homeric moral lessons, performs particular actions undermined by his own worldview. In these circumstances, he fails to live with his words and deeds in harmonious consistency. Plato thus hints at the fact that the problem lies in a profound misconception about the notions of self and being, a misconception caused by a kind of intellectual confusion, for whichHomericeducation/teachingsHomeric educationEducation (paideia)Homeric is primarily responsible. The disagreement between the two discussants sharing common ideas is thus due to the lack of knowledge with respect to the subject of epimeleia of young menCare (epimeleia)of young men/their sons-children, and the incorrect use of the respective terms and concepts as a result of their ideological confusion.] http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png

Socrates on the Life of Philosophical InquiryNicias’ and Laches’ Speeches on ‘Fighting in Armor’ (Hoplomachia) (181d8–184d4)

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Publisher
Springer International Publishing
Copyright
© The Author(s), under exclusive license to Springer Nature Switzerland AG 2018
ISBN
978-3-030-04187-8
Pages
15 –25
DOI
10.1007/978-3-030-04188-5_2
Publisher site
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Abstract

[ByFighting in armor (hoplomachia/hoplomachy) recommending knowledge that is the result of philosophical discussion, SocratesSocrates’ epistēmē is apt to lead a man not into a state of self-overcoming, namely of being carried out of himself, but rather into a state ofSelf (heautou, autos)self-knowledgeself-knowledgeKnowledge (epistēmē/sophia/phronēsis)self-knowledge, or of a certain self-cognizanceSelf (heautou, autos)self-cognizance. Self-knowledge and self-awarenessSelf (heautou, autos)self-awareness can only be achieved in one way, that is, through Socrates’ dialectical method. This idea is aptly highlighted by Socrates’ exhortation to ‘care for virtue-self-soul’, whereby self seems to be equated with soul. Plato manages to demonstrate the tragic situation of Socrates’ present interlocutor who, being uncritically motivated by the Homeric moral lessons, performs particular actions undermined by his own worldview. In these circumstances, he fails to live with his words and deeds in harmonious consistency. Plato thus hints at the fact that the problem lies in a profound misconception about the notions of self and being, a misconception caused by a kind of intellectual confusion, for whichHomericeducation/teachingsHomeric educationEducation (paideia)Homeric is primarily responsible. The disagreement between the two discussants sharing common ideas is thus due to the lack of knowledge with respect to the subject of epimeleia of young menCare (epimeleia)of young men/their sons-children, and the incorrect use of the respective terms and concepts as a result of their ideological confusion.]

Published: Nov 29, 2018

Keywords: Self-knowledge; Care of virtue; Intellectual confusion

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