Volume 3 also discusses Socrates and the Sophists see Socrates and the Sophists. Nails, Debra. The trial and death of Socrates. In A companion to Socrates. Oxford: Blackwell. A short sketch of the basic issues see Nails in Biography for more detailed prosopography. Reeve, C. Indianapolis, IN: Hackett.
A close examination of the Apology. Reeve discusses the work within its cultural contexts but primarily with a view to the philosophical significance of the arguments. Strauss, Leo. In Studies in Platonic political philosophy. By Leo Strauss; edited with an introduction by Thomas Pangle, 38— Chicago: Univ. Waterfield, Robin. Why Socrates died: Dispelling the myths. New York and London: W. Engagingly written for a general audience. Waterfield has a tendency to go beyond the evidence in supplying the cultural background but often scores.
Particularly valuable is his imaginative rendering of the speech of Anytus for the prosecution. West, Thomas G. Ithaca, NY: Cornell Univ. A comprehensive reading of the Apology in the tradition of Strauss Users without a subscription are not able to see the full content on this page. Please subscribe or login. Oxford Bibliographies Online is available by subscription and perpetual access to institutions. For more information or to contact an Oxford Sales Representative click here. Not a member?
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Don't have an account? Sign in via your Institution. You could not be signed in, please check and try again. Socrates' speech, however, is by no means an "apology" in our modern understanding of the word. The name of the dialogue derives from the Greek "apologia," which translates as a defense, or a speech made in defense.
Thus, in The Apology, Socrates attempts to defend himself and his conduct--certainly not to apologize for it. For the most part, Socrates speaks in a very plain, conversational manner. He explains that he has no experience with the law courts and that he will instead speak in the manner to which he is accustomed: with honesty and directness.
He explains that his behavior stems from a prophecy by the oracle at Delphi which claimed that he was the wisest of all men.
Recognizing his ignorance in most worldly affairs, Socrates concluded that he must be wiser than other men only in that he knows that he knows nothing. In order to spread this peculiar wisdom, Socrates explains that he considered it his duty to question supposed "wise" men and to expose their false wisdom as ignorance.
These activities earned him much admiration amongst the youth of Athens, but much hatred and anger from the people he embarrassed. He cites their contempt as the reason for his being put on trial. Socrates then proceeds to interrogate Meletus, the man primarily responsible for bringing Socrates before the jury. This is the only instance in The Apology of the elenchus, or cross-examination, which is so central to most Platonic dialogues.
His conversation with Meletus, however, is a poor example of this method, as it seems more directed toward embarrassing Meletus than toward arriving at the truth.
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