By David Sedley
ISBN-10: 0199227314
ISBN-13: 9780199227310
ISBN-10: 0199227381
ISBN-13: 9780199227389
ISBN-10: 1435609913
ISBN-13: 9781435609914
Oxford reports in historical Philosophy is a quantity of unique articles on all facets of historic philosophy. The articles might be of considerable size, and comprise serious notices of significant books. OSAP is now released two times each year, in either hardback and paperback. This quantity positive aspects six items approximately Aristotle and 5 approximately Plato and Socrates."The serial Oxford reviews in historic Philosophy (OSAP) is fairlyregarded because the major venue for booklet in historic philosophy. Itis the place one appears to be like to discover the state of the art. That the serial, whichpresents itself extra as an anthology than as a magazine, hastraditionally allowed area for lengthier stories, has tended simply toadd to its status; it really is as though OSAP therefore announces that, on account that itallows as a lot area because the benefits of the topic require, it will probably bemore completely dedicated to the easiest and so much severe scholarship."--Michael Pakaluk, Bryn Mawr Classical overview
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Extra resources for Oxford Studies in Ancient Philosophy XXXII: Summer 2007 (Oxford Studies in Ancient Philosophy)
Example text
52 Cf. Rep. 427 b–c. Socrates’ Profession of Ignorance 29 pseudo-oaths as ‘by the dog’ in place of oaths naming the gods. 55 One should also consider here, as related to Socrates’ insistence on respect for laws and oaths, his insistence on respect for authority. This is exemplified in the principle, which he states in the Apology, that it is bad to disobey a better, whether man or god (29 b; cf. 28 d– 29 a; Crito 50 e–51 c). It is also exemplified in his reported fondness for a famous Homeric passage which forcefully makes the point that one should obey one’s betters, namely the Thersites passage from Iliad book 2 (Xen.
40 And the ideal of perfecting the soul was developed by Pythagoras as well. Thus Diogenes Laertius ascribes to Pythagoras the view that ‘the most momentous thing in life is the art of winning the soul to good or to evil. L. 8. 32); and in an ode which Pindar wrote under Pythagorean influence early in the fifth century we read of the blessings enjoyed by ‘those who . . have . . been courageous in keeping their souls pure from all deeds of wrong’ (Ol. 2. 68–70). Moreover, Socrates’ closely related ideas concerning the soul’s afterlife and judgement, of which there is evidence not only in several Platonic dialogues but also in Aristophanes’ Birds,41 point in a similar direction.
The evidence is fully discussed by H. ), Der historische Sokrates, 184–224. 49 Also, albeit less obviously, in the Delphic maxim ‘Know thyself’ (see Alc. I 131 b, 133 c; Chrm. 164 d). 28 Michael N. 50 The second complex of Socratic ethical ideas which we should consider concerns laws, oaths, and authority. Socrates’ profound respect for law is well attested. Plato and Xenophon both emphasize this aspect of his ethical outlook in recounting his behaviour during the trial of the sea generals after the battle of Arginusae (Plato, Ap.
Oxford Studies in Ancient Philosophy XXXII: Summer 2007 (Oxford Studies in Ancient Philosophy) by David Sedley
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