Death and the disinterested spectator: an inquiry into the by Ann Hartle

By Ann Hartle

From again disguise - ebook examines the character of philosophy in mild of philosophy's declare to be a education for demise. Does philosophy have any genuine energy, or is it basically idle speak? The historical past opposed to which this query is explored is a re-interpretation of Plato's Phaedo, Augustine's Confessions and Desscartes' Discourse on process. (Description through http-mart)

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Extra resources for Death and the disinterested spectator: an inquiry into the nature of philosophy

Sample text

The souls of the good are of two kinds: those who have practiced the political virtues called justice and moderation without philosophy, and the philosophers, who are wholly pure. The former pass into a gentle species such as that of bees, wasps, or ants, or even into the human species again. The latter enter into communion with the gods (81d82c). What this account does is to locate the humanthe "most human" of all the human possibilitiesat the level of political virtue Page 21 practiced without philosophy, but instead practiced out of habit (82b).

And he jokes so that the others laugh in spite of themselves (64b, 77e). The conversation is about death and so the jokes are about death. The overwhelming impression is that Socrates is completely untroubled on the day of his death. Again, this makes Socrates seem inhuman, extraordinary. That is, he seems to be either above or below the human, more than human or so grossly insensitive as to be monstrous. Indeed, Socrates's own insistence throughout the dialogue that this day is no different from any other day for him only strengthens this inhuman impression.

No, I have found you in all this time and in every way the noblest and gentlest and best man who has ever come here, and now I know that your anger is directed against others, not against me, for you know who are to blame" (116c). We learn from Socrates that he and this unnamed man have talked sometimes while Socrates has been in prison and we realize that his knowledge of Socrates is the result of these conversations. What the man's remarks show is not that Socrates is incapable of anger or feels no anger, but that the anger which he does feel is directed toward those who deserve it.

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