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Apology
by Plato
- Language
- EN
- Format
- EPUB
- Size
- 90 KB
Description
This work is a philosophical dialogue that is structured as a speech delivered by Socrates during his trial in Athens. It is written in the form of a courtroom defence, where Socrates responds to the charges brought against him, including corrupting youth and introducing new deities. The dialogue is characterised by Socrates’s method of questioning and his refusal to compromise his principles, emphasizing his belief that his wisdom lies in recognising his own ignorance. Composed shortly after 399 BC, the text reflects the legal and cultural context of Classical Athens and exemplifies Socratic philosophy through its focus on ethics, knowledge, and integrity.
The dialogue presents Socrates’s plea for philosophical independence and integrity, contrasting his stance with the expectations of Athenian society. It is a key work within ancient Greek literature and is considered a foundational text in Western philosophical tradition. The work serves both as a record of Socratic thought and as an exploration of justice and moral virtue in the context of Athenian democracy.
The dialogue presents Socrates’s plea for philosophical independence and integrity, contrasting his stance with the expectations of Athenian society. It is a key work within ancient Greek literature and is considered a foundational text in Western philosophical tradition. The work serves both as a record of Socratic thought and as an exploration of justice and moral virtue in the context of Athenian democracy.
From the opening pages
In what relation the “Apology” of Plato stands to the real defence of Socrates, there are no means of determining. It certainly agrees in tone and character with the description of Xenophon, who says in the “Memorabilia” that Socrates might have been acquitted “if in any moderate degree he would have conciliated the favour of the dicasts;” and who informs us in another passage, on the testimony of Hermogenes, the friend of Socrates, that he had no wish to live; and that the divine sign refused to allow him to prepare a defence, and also that Socrates himself declared this to be unnecessary, on the ground that all his life long he had been preparing against that hour. For the speech breathes throughout a spirit of defiance, “ ut non supplex aut reus sed magister aut dominus videretur esse judicum ” (Cic. “de Orat.” i. 54); and the loose and desultory style is an imitation of the “accustomed manner” in which Socrates spoke in “the agora and among the tables of the money-changers.” The allusion in the “Crito” (45 B) may, perhaps, be adduced as a further evidence of the literal accuracy of some parts (37 C, D). But in the main it must be regarded as the ideal of Socrates, according to Plato’s conception of him, appearing in the greatest and most public scene of his life, and in the height of his triumph, when he is weakest, and yet his mastery over mankind is greatest, and his habitual irony acquires a new meaning and a sort of tragic pathos in the face of death. The facts of his life are summed up, and the features of his character are brought out as if by accident in the course of the defence. The conversational manner, the seeming want of arrangement, the ironical simplicity, are found to result in a perfect work of art, which is the portrait of Socrates. Yet some of the topics may have been actually used by Socrates; and the recollection of his very words may have rung in the ears of his disciple. The “Apology” of Plato may be compared generally with those speeches of Thucydides in which he has embodied his conception of the lofty character and policy of the great Pericles, and which at the same time furnish a commentary on the situation of affairs from the point of view of the historian.…
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