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There are four works of Xenophon that deal with Socrates. They are Apology of Socrates to the Jurors (which apparently reports the defence given by Socrates in court), [11] [12] Memorabilia (which is a defence of Socrates and so-called Socratic dialogues), [11] Oeconomicus (which concerns Socrates' encounter with Ischomachus and Critobulus), [12] and Symposium (which recounts an evening at a ...
On Justice (Ancient Greek: Περὶ Δικαίου; Latin: De Justo [1]) is a Socratic dialogue that was once thought to be the work of Plato. [2] In the short dialogue, Socrates discusses with a friend questions about what is just and unjust. [3]
Crito (/ ˈ k r aɪ t oʊ / KRY-toh or / ˈ k r iː t oʊ / KREE-toh; Ancient Greek: Κρίτων) is a dialogue written by the ancient Greek philosopher Plato.It depicts a conversation between Socrates and his wealthy friend Crito of Alopece regarding justice (δικαιοσύνη), injustice (ἀδικία), and the appropriate response to injustice.
Meno (/ ˈ m iː n oʊ /; Ancient Greek: Μένων, Ménōn) is a Socratic dialogue written by Plato around 385 BC., but set at an earlier date around 402 BC. [1] Meno begins the dialogue by asking Socrates whether virtue (in Ancient Greek: ἀρετή, aretē) can be taught, acquired by practice, or comes by nature. [2]
Socrates posits that the rhetorician should accuse himself first, and then do his family and friends the favour of accusing them, so great is the curative power of justice (480c–e). Socrates maintains that, assuming the converse of the previous argument, if your enemy has done something awful, you should contrive every means to see that he ...
The Apology of Socrates to the Jury (Ancient Greek: Ἀπολογία Σωκράτους πρὸς τοὺς Δικαστάς), by Xenophon of Athens, is a Socratic dialogue about the legal defence that the philosopher Socrates presented at his trial for the moral corruption of Athenian youth; and for asebeia against the pantheon of Athens; judged guilty, Socrates was sentenced to death.
By engaging in dialectic with a group of Socrates's friends, including the two Thebans, Cebes, and Simmias, Socrates explores various arguments for the soul's immortality in order to show that there is an afterlife in which the soul will dwell following death and, for couples and good people, be more at one with "every loving thing" and be more ...
Socrates concludes that if Lysis is utterly useless, nobody will love him—not even his parents. While most scholars believe this text was intended to be humorous, it has also been suggested that Lysis shows Socrates held an egoistic view of love, according to which we only love people who are useful to us in some way. [156]