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Updated: June 4, 2025
I am far from saying that all Athens listened to Sokrates or understood him: had it been so, the caricature of Aristophanes would have been pointless, and the sublime yet mournful trilogy of dialogues which pourtray the closing scenes of the greatest life of antiquity would never have been written.
Its release is annihilation, and it is a religion of despair, not of hope. It would be interesting, if it did not take us too far from our present subject, to compare this conception of love with that of Sokrates as set forth in the Symposium of Plato. Sokrates believed fully in immortality, but wisely refrained from speculating on the conditions of existence after death.
From Sokrates, Plato derived Dialectics, or the method of Debate; he embodied all his views in imaginary conversations, or Dialogues, suggested by, and resembling the real conversations of Sokrates.
These two numbers, apparently, refer to the corresponding pages of Montaigne's work, which contain nothing but thoughts about the uncertainty of the hour of death and the hereafter. On p. 627 there is the speech of Sokrates, which in Florio's translation, as shown above, bears such striking resemblance to Hamlet's monologue.
The Cynics were mostly, like Sokrates, men of robust health, and if they put their physical constitution to a severe test by poor living and exposure to wind and weather, they also saved it from the wear and tear of steady industry and toil.
For the views of Sokrates, as well as his method, we have first the MEMORABILIA of XENOPHON, and next such of the Platonic Compositions, as are judged, by comparison with the Memorabilia, to keep closest to the real Sokrates. Of these, the chief are the APOLOGY OF SOKRATES, the KRITON and the PHAEDON.
The captains, with the Grecian soldiers who had accompanied them, were surprised and cut down, while the generals in the interior were detained, put in chains, and carried up as prisoners to the Persian court. Here Klearchus, Proxenus, Agias, and Sokratês, were beheaded, after a short imprisonment.
The professed subject is Rhetoric, which, as an art, Sokrates professes to hold in contempt. The dialogue begins with the position that men are prompted by the desire of good, but proceeds to the great Platonic paradox, that it is a greater evil to do wrong than to suffer wrong.
Jesus must suffer the fate which society has too often had in store for the reformer; the fate which Sokrates and Savonarola, Vanini and Bruno, have suffered for being wiser than their own generation. Messianic adventurers had already given much trouble to the Roman authorities, who were not likely to scrutinize critically the peculiar claims of Jesus.
And also at the battle of Delium, when the Athenians were routed, Alkibiades, who was on horseback, when he saw Sokrates retreating on foot with a few others, would not ride on, but stayed by him and defended him, though the enemy were pressing them and cutting off many of them. These things, however, happened afterwards.
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