Podcasts about Crito

John McGowan joins the podcast again to discuss a recent republication of Hannah Arendt's essay "Civil Disobedience, which responds to Plato's Crito, Thoreau's "Resistance to Civil Government," and the leftwing mass movements of the 1960s. John and I discuss Arendt's importance as a theorist of revolution and totalitarianism, as well as the complex life of the idea of civil disobedience and its reception by Tolstoi, Gandhi, and King.

In deze aflevering reizen we af naar de onderwereld. Daar waar Hades heerst over schaduwen en het onomkeerbare, daalt Orpheus af met muziek, verlangen en hoop. Van vroege voorstellingen van het hiernamaals in Mesopotamië en Egypte tot de Griekse mythen waarin leven en dood in elkaar grijpen. Hades' macht wordt tastbaar wanneer hij Persephone aan zich bindt; niet alleen als bruid, maar als seizoenssymbool van verlies en terugkeer. Orpheus daarentegen probeert de regels te buigen, zijn geliefde Eurydice terug te winnen uit het rijk waar niemand levend vertrekt.

Melvyn Bragg and guests discuss Plato's Crito and Phaedo, his accounts of the last days of Socrates in prison in 399 BC as he waited to be executed by drinking hemlock. Both works show Socrates preparing to die in the way he had lived: doing philosophy. In the Crito, Plato shows Socrates arguing that he is duty bound not to escape from prison even though a bribe would open the door, while in the Phaedo his argument is for the immortality of the soul which, at the point of death, might leave uncorrupted from the 'prison' of his body, the one escape that truly mattered to Socrates. His example in his last days has proved an inspiration to thinkers over the centuries and in no small way has helped ensure the strength of his reputation.WithAngie Hobbs Professor of the Public Understanding of Philosophy at the University of SheffieldFiona Leigh Associate Professor in the Department of Philosophy at University College LondonAnd James Warren Professor of Ancient Philosophy at the University of Cambridge and Fellow of Corpus Christi College, CambridgeProducer: Simon TillotsonReading list:David Ebrey, Plato's Phaedo: Forms, Death and the Philosophical Life (Cambridge University Press, 2023)Dorothea Frede, ‘The Final Proof of the Immortality of the Soul in Plato's Phaedo 102a-107a' (Phronesis 23, 1978)W. K. C. Guthrie, A History of Greek Philosophy, vol. 4, Plato: The Man and his Dialogues, Earlier Period (Cambridge University Press, 2008) Verity Harte, ‘Conflicting Values in Plato's Crito' (Archiv. für Geschichte der Philosophie 81, 1999)Angie Hobbs, Why Plato Matters Now (Bloomsbury, forthcoming 2025), especially chapter 5 Rachana Kamtekar (ed.), Plato's Euthyphro, Apology and Crito: Critical Essays (Rowman and Littlefield, 2004)Richard Kraut, Socrates and the State (Princeton University Press, 1984)Melissa Lane, ‘Argument and Agreement in Plato's Crito' (History of Political Thought 19, 1998) Plato (trans. Chris Emlyn-Jones and William Preddy), Euthyphro, Apology, Crito, Phaedo and Phaedrus (Loeb Classical Library, Harvard University Press, 2017)Plato (trans. G. M. A. Grube and John Cooper), The Trial and Death of Socrates: Euthyphro Apology, Crito, Phaedo (Hackett, 2001) Plato (trans. Christopher Rowe), The Last Days of Socrates: Euthyphro, Apology, Crito, Phaedo (Penguin, 2010)Donald R. Robinson (ed.), The Cambridge Companion to Socrates (Cambridge University Press, 2011)David Sedley and Alex Long (eds.), Plato: Meno and Phaedo (Cambridge University Press, 2010)James Warren, ‘Forms of Agreement in Plato's Crito' (Proceedings of the Aristotelian Society, Volume 123, Issue 1, April 2023)Robin Waterfield, Why Socrates Died: Dispelling the Myths (Faber and Faber, 2010)In Our Time is a BBC Studios Audio Production

Listen in as Louis Markos joins David Schrock and Brad Green to discuss Plato and what we can learn from this ancient philosopher. Timestamps 00:35 – Intro 03:15 – Who Was Plato? 15:08 – What Realities Would Need to Be Repented of in Plato? 23:54 – The Christian Faith Defeats, Rescues, and Perpetuates Greek Heritage & Thought 30:18 – From Plato to NeoPlatonism to Augustine 35:10 – Equipping Students to Engage the Rigors of Western Civilization While Submitting to the Lordship of Christ 40:05 – Plato's Awareness of the Scriptures 47:11 – Remnantal Revelation 55:05 – Atlantis 58:50 – The Calvinist Joke 1:00:00 - Outro Resources to Click Theme of the Month: Beware of Greeks Bearing Gifts Give to Support the Work Books to Read From Plato to Christ: How Platonic Thought Shaped the Christian Faith – Louis Markos Early Socratic Dialogues – Plato The Republic – Plato The Last Days of Socrates: Euthyphro; Apology; Crito; Phaedo – Plato Timaeus and Critias - Plato Laws – Plato The Toxic War on Masculinity – Nancy Pearcy

“The opinion of Socrates respecting this matter is clearly stated in the book which treats of his death, of which we have already said so much; for when he had discussed the immortality of the soul, and when the time of his dying was approaching rapidly, being asked by Crito how he would be buried, ‘I have taken a great deal of pains,' said he, ‘my friends, to no purpose, for I have not convinced our Crito that I shall fly from hence, and leave no part of me behind. Notwithstanding, Crito, if you can overtake me, wheresoever you get hold of me, bury me as you please: but believe me, none of you will be able to catch me when I have flown away from hence.'That was excellently said, inasmuch as he allows his friend to do as he pleased, and yet shows his indifference about anything of this kind.Diogenes was rougher, though of the same opinion; but in his character of a Cynic he expressed himself in a somewhat harsher manner; he ordered himself to be thrown anywhere without being buried. And when his friends replied, ‘What! to the birds and beasts?' ‘By no means,' said he; ‘place my staff near me, that I may drive them away.' ‘How can you do that,' they answer, ‘for you will not perceive them?' ‘How am I then injured by being torn by those animals, if I have no sensation?' …With regard to the body, it is clear that, whether the soul live or die, it has no sensation.”(Tusculan Disputations, I.43)The Philosophy Garden, Stoicism and beyond is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit thephilosophygarden.substack.com/subscribe

274. Éste episodio está dividido en primero un breve biografía, a continuación recopilación de cuatro fragmentos: Sobre los átomos y el vacío, Sobre el lenguaje, Origen de la sociedad y Sobre el equilibrio del ánimo. Textos: DK 68 A 1, DK 68 B 9, DK 68 B 5, DK 68 B 26, DK 68 B 191 y DK 68 B 3 Muchas gracias por escucharme y espero que te guste. Puedes visitar mi web para mantenerte informado de nuevos estrenos https://curiosihistoria.com

Welcome to the Instant Trivia podcast episode 1227, where we ask the best trivia on the Internet. Round 1. Category: The Missing Man 1: Aboard Apollo 11:Neil Armstrong, Buzz Aldrin. (Michael) Collins. 2: In a famous double-play combo:Joe Tinker, Johnny Evers. Frank Chance. 3: In the name of an optical products company:John Jacob Bausch. (Henry) Lomb. 4: In a legendary trio:Balthazar, Melchior. Caspar. 5: On an 1896 Republican presidential ticket:Garret A. Hobart. McKinley. Round 2. Category: The Reformation 1: This king's demand for an annulment aided the spread of the Reformation to England. Henry VIII. 2: Some reformers insisted that this initiatory rite be performed not on infants but on adults who had made a choice. baptism. 3: The Reformation's greatest leaders were Martin Luther in Germany and this Geneva-based Frenchman. Calvin. 4: Contrary to church doctrine, the Reformation declared that grace was a reward for this, not for works. faith. 5: Around 1545 the Catholic Church launched this movement to oppose the Protestants. the Counter-Reformation. Round 3. Category: The New York Knocks 1: Anyone from Boston will tell you the New England type of this, with milk, tops Manhattan's, with tomatoes. chowder. 2: The title of this Broadway musical that opened on May 5, 1955 makes its feelings about the local baseball team quite apparent. Damn Yankees. 3: Tough times at this arena, the "Mecca of Basketball", as even Pixar dunked on the Knicks in "Soul", explaining decades of futility. Madison Square Garden. 4: In their 1979 Top 40 hit "Shattered", this group sang, "Go ahead, bite the Big Apple, don't mind the maggots"... shadoobie. The Rolling Stones. 5: A Yelper on this landmark connecting Canal St. and Jersey City: a "traffic jam tunnel. If you have a small bladder like me, good luck". the Holland Tunnel. Round 4. Category: Last Words 1: This 1892 Leoncavallo opera ends with "La commedia e finita", or "The comedy is finished". I Pagliacci. 2: This term for "the end of the line" was once a god celebrated at the end of the Roman year. terminus. 3: In Clement Moore poem, what Santa said after "Happy Christmas to all". and to all a good night. 4: "Crito, I owe a cock to Aesculapius; do not forget to pay it". Socrates. 5: Founder of Communism, he said, "last words are for fools who haven't said enough". Karl Marx. Round 5. Category: It Sounds Like 1: Jay Leno's show, it sounds like how you address a letter for Sir Galahad. Tonight. 2: A cylindrical storage container for grain, it sounds like an order to exhale quietly. Silo. 3: A pitcher who comes in late in the game, it sounds like a feeling trees have in the spring. Relief. 4: It sounds like the kind of personality most likely to have a heart attack in the capital of Taiwan. Taipei. 5: A runway material, it sounds like what you do before you feather your Apple computer. Tarmac. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

Phil and Daniel discuss Lewis' introduction to On the Incarnation. Your Lamp-post Links: Beginner Recommendations The Bible Homer, The Essential Iliad & The Essential Odyssey (8th century) Sophocles, Antigone (441 BC) Plato, Five Dialogues: Euthyphro, Apology, Crito, Meno, Phaedo (399 BC) Virgil, The Essential Aeneid (19 BC) Shakespeare, Macbeth (1606) Voltaire, Candide (1759) Princeton University Press: Ancient Wisdom for Modern Readers Intermediate Recommendations St. Augustine, Confessions (397) Boethius, The Consolation of Philosophy (523) St. Catherine of Siena, The Dialogue of Divine Providence (14th century) Julien of Norwich, Revelations of Divine Love (15th century) Equiano, The Interesting Narrative of the Life of Olaudah Equiano (1789) Wyss, The Swiss Family Robinson (1812) St Vladimir's Seminary Press, Popular Patristics St. John's College Reading List You can mail us at P.O. Box 25854, Richmond, Virginia, 23232, message us at hello@lamppostlistener.com, or call us at (406)646-6733. You can also support the show on Patreon. LampostListener.com | Apple Podcasts | Spotify | YouTube | RSS Feed All Extracts by C.S. Lewis copyright © C.S. Lewis Pte. Ltd. Used with permission.

This is a recording of my study notes I used for a Philosophy Discussion group I attended at on 22nd of April 2023 which I recorded the following morning and shared to my Patreon community that same  day.Enjoy hours of exclusive content every month like this and to help keep the Bible Project Daily Podcast free  for listeners everywhere at;patreon.com/JeremyMcCandlessSubscribe here to receive my new church history podcast every few weeks at.https://thehistoryofthechristianchurch.buzzsprout.com A Christian Response to “Crito” A Dialogue Regarding the Trail of Socrates as Presented by PlatoI.    - Socrates Early Life.II.     Historic Background.III.    The Trial.IV.    Introduction to CritoV.    JusticeVI.   Obedience to Authority.VII.    Individual ResponsibilityVIII. ConclusionSupport the showJeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

Euthyphro, Apology, Crito are three dialogues discussing the morality and justice surrounding the death of Socrates, written by Plato.In Crito, Socrates' friend, Crito, offers to smuggle Socrates out of Athens to escape his punishment. Socrates makes the case that it would be unjust, or morally wrong for him to do so.Is it always wrong to disobey society and societal laws? Is man the slave and society the master? How do we know what is moral and immoral?What does morality and justice have to do with Bitcoin?

What is our relationship with the laws of the society of which we are a part, and what should we do when the laws are misapplied by a misguided majority? For Socrates, in Plato's Crito, the answer was clear: to endure the consequences, since he benefited from Athenian society and its constitution for seventy years. Wrongly convicted, and faced with his execution in two days, Socrates tells his friend Crito that it is not right for an individual to take the laws into his own hands, even if the laws have been corrupted by their custodians. On June 26, 2023, members of the Toronto, Calgary, and Chicago Philosophy Meetup groups convened to consider Crito's reasoning for Socrates' escape, and the conversation with the laws that Socrates stages at the end of the dialogue. One participant observed there is a family metaphor with Athens throughout the dialogue. Another participant asked, is it philosophy itself that Socrates was defending? And indeed, if Socrates had followed Crito's advice and bribed his way out of prison, would we be discussing Socrates now, 2,400 years after Plato wrote about him?

In the series of dialogues relating to the trial and death of Socrates, the "Crito" comes before the PHAEDO, which we just completed here on Simple Gifts. It concerns itself with the morning of the same day, the day of Socrates' death, relating a conversation with one of his oldest and best friends, Crito, who was also present at his trial. Crito attempts to persuade his friend to flee Athens with an argument that, on further consideration, Socrates rejects. To get the full flavor of Plato's account of the Socrates' trial and death, the order of events are: 1) the Euthyphro, 2) the Apology, 3) the Crito, and 4) the Phaedo. This series of dialogues, along with THE REPUBLIC were profoundly important in my turn from atheism to Christ. Why not listen and see why? If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com   #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

In the series of dialogues relating to the trial and death of Socrates, the "Crito" comes before the PHAEDO, which we just completed here on Simple Gifts. It concerns itself with the morning of the same day, the day of Socrates' death, relating a conversation with one of his oldest and best friends, Crito, who was also present at his trial. Crito attempts to persuade his friend to flee Athens with an argument that, on further consideration, Socrates rejects. To get the full flavor of Plato's account of the Socrates' trial and death, the order of events are: 1) the Euthyphro, 2) the Apology, 3) the Crito, and 4) the Phaedo. This series of dialogues, along with THE REPUBLIC were profoundly important in my turn from atheism to Christ. Why not listen and see why? If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com   #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com   #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com   #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Do we believe things because they are true or because they are convenient?Looking for a link we mentioned? It's here: https://linktr.ee/philosophyforourtimesMassimo Pigliucci argues that adopting the principles of scientific and ethical scepticism can lead us to think and live better. We all like to think of ourselves as discerning people. But research shows that many of our firmly-held beliefs are in fact false. It's not enough to simply decry others' beliefs as nonsense, we must be just as sceptical about our own. Join renowned philosopher Massimo Pigliucci to explore how to truly live the life of a sceptic.Massimo Pigliucci is a philosophy professor at City College New York and one of the world's leading thinkers in the study of Ancient Stoicism. His most recent books include The Quest for Character and Think like a Stoic.There are thousands of big ideas to discover at IAI.tv – videos, articles, and courses waiting for you to explore. Find out more: https://iai.tv/podcast-offers?utm_source=podcast&utm_medium=shownotes&utm_campaign=how-to-be-a-sceptic-massimo-pigliucciSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death-day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Plato's Phaedo is one of his most read, and certainly one of the most dramatically interesting of his dialogues. It gives the account of Socrates' death day, but contains a great deal of Plato's own philosophical musings. For the scholarly, this dialogue is from Plato's early middle period, in which we think he was using Socrates as the mouthpiece for his own philosophical theories, whereas in the earlier dialogues - for example, Euthyphro, Apology and perhaps Crito, Socrates was much closer to his actual practice as the "gadfly of Athens." Phaedo almost certainly was written before Republic, and in many ways prefigures it. One of my favorite passages from Phaedo is when the character Simmias says this to Socrates on the topic of life-after-death: It seems to me, Socrates, and perhaps to you too, that definite knowledge of such matters is either impossible or extremely difficult in this life. That said, however, it is a very faint-hearted person who does not scrutinize the arguments about these matters in every manner possible, without giving up until totally exhausted by the enquiry. For we should proceed on these issues in one of two ways, either learn or discover how matters stand, or if this is impossible, then adopt the best and most unassailable argument of humankind, climb on board that, as if it were a raft in a perilous sea, and sail upon it through life, unless one can travel on a more secure vessel, some divine word, safely and free from danger. This passage speaks to me of faith in a way consonant with Socrates's views (and, perhaps to a lesser extent, with Plato's), and has played an important role in my own thinking about the nature of faith in human life. There are innumerable other valuable insights to gain here, not least the noble death to which Socrates committed himself, and the manner in which his death prefigured that of the Lord Jesus. Enjoy! If you enjoy our content, why not buy us a cup of coffee? via https://ko-fi.com/thechristianatheist Check out our first book, THROUGH THE LOOKING GLASS: THE IMPLODING OF AN ATHEIST PROFESSOR'S WORLDVIEW https://www.amazon.com/stores/John-Wise/author/B0BXHHKW4V?ref=ap_rdr&store_ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true https://www.youtube.com/c/TheChristianAtheist/featured https://www.facebook.com/JnJWiseWords https://wisewordsforyouroccasion.wordpress.com #phaedo #plato, #socrates, #platoandsocrates, #socratesandplato, #euthyphro, #republic, #westerntradition, #philosophy, #rationality, #drjohndwise, #philosopher, #philosophical, #philosophicalauthor #westerntraditionphilosophy, #traditionalphilosophy, #foundations, #foundationalphilosopher, #foundationaltext, #platosrepublic, #philosophy, #dialogue, #dialogues, #greekphilosophy, #ancientgreekphilosophy, #athens, #platonicdialogue, #platonic, #ancientgreeks, #ancientgreece, #hellen, #hellenistic, #athenian, #atheniantradition, #greekcivilization, #greeksociety, #greekhistory #apology #plato #socrates #socraticdialogue #trialofsocrates #piety #justice #aporia #socraticirony

Apology, Crito, and Phaedo of Socrates

This audiobook features "Taps" by Paul Hilding. Published in the July 2022 issue of After Dinner Conversation: Philosophy | Ethics Short Story Magazine.Philosophy | Ethics Short Story Magazine: Code “Happy” for 12 Issues/$4.95! https://www.afterdinnerconversation.com/subscribe/yearlySTORY SUMMARY (Spoilers): Do you have the right, or even the obligation, to disobey laws that you find personally unjust? In this work of philosophical short story fiction, John is a trumpet player that is called by the VA to play taps at the funeral of a Vietnam veteran. He plays at many funerals for veterans as a penance for having fled to Canada to avoid the draft. John goes to the bridge where Daniel previously lived and finds his camp, complete with purple heart and copy of The Collected Dialogues of Plato. Daniel marked several pages in “Crito” outlining the death of Socrates. Like John, Daniel had disagreed with the war, but decided to serve anyway. Upon his return he went to college, but had a breakdown and was unable to finish. John visits the local church, and visits Daniel's sister. In the end, he plays taps at Daniel's funeral while still coming to terms with his own, different, choices.COMPANION PODCAST: Listen to our panel discussions of After Dinner Conversation short stories (“Philosophy | Ethics Short Story Discussions”).BOOK LINK: Download the accompanying short story here.MAGAZINE: Sign up for our monthly magazine and receive short stories that ask ethical and philosophical questions. Use the discount code on our website to get the first month free or an entire year for just $4.95!SUPPORT: Support us on Patreon.FOLLOW: Twitter, Instagram, Facebook

In this dialogue/conversation, Crito tries unsuccessfully to persuade Socrates to escape from prison after he was sentenced to die, but Socrates insists on obeying the law, a wrong can never be justified, a citizen must uphold the law. One must not even do wrong when one is wronged. " One must "not just live, but live well." Thank you for listening.You can contact us @: ericknga7@gmail.com

Phaedo by Plato, complete audiobook with relaxing music and captions (sub titles). Translated by Benjamin Jowett and narrated by Bob Neufeld. Subscribe for more Chillbooks - audiobooks with background music, get the knowledge while you work, drive or relax!

Thinking of breaking out of prison from death row for a crime you didn't commit? Have your friends thought up a plan of escape and have everything taken care for you to live a life of happy exile? If that friend that visits you in prison is Socrates, he will probably convince you that you deserve to die. Find a better friend. 0:00 - intro 2:04 - Dramatic Reading of Crito 38:32 - A (not so) brief discussion Crito by Plato translated by BENJAMIN JOWETT (circa 1890) https://www.gutenberg.org/cache/epub/1657/pg1657-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org https://www.britannica.com/topic/Crito Credit to https://www.FesliyanStudios.com for the background music. Credit to https://www.soundjay.com/ for the sound effects Podcast Photo P/C: https://www.pexels.com/@luan-oosthuizen-823430/collections/

We finish out the saga of Socrates's trial and death. In this one, Socrates defends why he's sticking around to guzzle some hemlock.

Phaedo by Plato audiobook. Plato's Phaedo is one of the great dialogues of his middle period, along with the Republic and the Symposium. The Phaedo, which depicts the death of Socrates, is also Plato's seventh and last dialogue to detail the philosopher's final days (the first six being Theaetetus, Euthyphro, Sophist, Statesman, Apology, and Crito). In the dialogue, Socrates discusses the nature of the afterlife on his last day before being executed by drinking hemlock. Socrates has been imprisoned and sentenced to death by an Athenian jury for not believing in the gods of the state and for corrupting the youth of the city. The dialogue is told from the perspective of one of Socrates' students, Phaedo of Elis. Having been present at Socrates' death bed, Phaedo relates the dialogue from that day to Echecrates, a fellow philosopher. By engaging in dialectic with a group of Socrates' friends, including the 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. Phaedo tells the story that following the discussion, he and the others were there to witness the death of Socrates.

Two-age Sojourner is hosted by is Michael Beck, the pastor of Gracenet Community Church, Wellington, New Zealand (www.gracenet.co.nz). Each week (well, most weeks) Mike is joined on his pilgrimage by three co-hosts. Nick Clevely is the pastor of Covenant Grace Baptist Church in Timaru, New Zealand (www.covenantgracebaptist.church). André Beck (yes, he's Mike's brother), is pastor of Bethesda Baptist Church in Felixstowe, UK (www.bethesdafelixstowe.com). Music on this podcast was written by Jeremy Casella and performed by Indelible Grace. You can listen to more from Indelible Grace and Jeremy Casella by searching on Spotify or Apple Music." For more info, check out www.twoagesojourner.com

This episode focuses on the vexing problem of setting rules for competition in marketplaces and profit-making. The government's function is to set the rules of the game and enforce them.  In Atlas Shrugged, the National Railroad Association conducts illegal collusion, but Ayn Rand makes it seem like this behavior is something that firms could easily get away with in the real world. On the contrary, in the real world, it is not so easy to illegally collude. During this discussion, Jonathan mentions some trade associations that funded ad campaigns (for milk and for cotton). Jonathan explores the question: could there be a realistic scenario in which something like the Anti-Dog-Eat-Dog Rule could emerge within a society with a strong rule of law? (The video game Bioshock takes place in a world that has already wholly converted to the ideals presented in Atlas Shrugged.) Jonathan then connects the topic of blight to the economic question of meeting consumer demand. Instead of reducing each economic situation to the dichotomy of public versus private, think about what the best method is to meet the consumer demand for a particular good or service. For more information about "destructive competition" carried out by the Standard Oil Company, see the Supreme Court case Standard Oil Co. of New Jersey v. United States (1911).A point of agreement that Jonathan sees in this scene is the critique of the power of what Ayn Rand calls "pull" -- when decisions get made based on who your friends are, instead of evidence or merit. Next episode, Jonathan will refer to the Crito dialogue by Plato.Whoops! In the end, Jonathan accidentally refers to this episode as 32, but, really, this has been and will always be Episode 33.My five themes to explore in this podcast's close read of Atlas Shrugged are:What is human nature?Straw-man arguments and their impact on the world Ayn Rand creates.Dagny Taggart as a true hero.How empathy can be de-legitimized.What is Capitalism and what is wrong with it? Questions or comments? Email me at: socialistreads@gmail.comLearn more about Jonathan Seyfried at their website, https://jonathanseyfried.artIf you'd like to support my creative work, please visit my Patreon page. (http://patreon.com/jonathanseyfried)The intro/outro music was composed by John Sib.The podcast theme image was created by Karina BialSupport the Show.

This course was recorded in 2015 in an informal setting by Fr. Schall himself. We end by reading the three dialogues on the death of Socrates, "The Apology," "The Crito," and the "Phaedo", then finally five talks on "The Republic". These dialogues are the dramatic foundation of political philosophy as well as of philosophy itself. They are to be read carefully. Pay attention to the characters, the time, the accusations and the responses.   For over 35 years, Fr. James Schall taught Political Philosophy at Georgetown University, where he was legendary among generations of students.  If you want an experience of what those students enjoyed, this course is the place to begin.  Fr. Schall starts with Aristotle's Ethics and Politics and then, with wisdom and wit, guides his listeners through the thought of the great Roman statesman Cicero, the French Catholic philosopher Yves Simon, the Old and New Testaments, the political thought of St. Augustine, Thomas Aquinas on Law, Machiavelli, politics in the plays of Shakespeare, Hobbes, Locke, Rousseau, Nietzsche, and finally, Plato's masterwork, the Republic.  It is a historical and intellectual tour de force in 60 lectures.  What generations of students had to pay thousands of dollars in tuition to hear, you can now have in recorded lectures to listen to over and over again.  In preserving the lectures of Fr. Schall, we at the Catholic International University feel that we are fulfilling the mission set by our founder Ralph McInerny:  to make the best Catholic lectures available as widely as possible to the public. Please don't miss this opportunity to engage in one of the greatest intellectual journeys you'll ever take with one of this generation's wisest guides. catholicthinkers.org  

In this episode, we are discussing Crito by Plato. Socrates is in prison and Crito comes to him hoping to convince him to jailbreak and exile to a foreign land. Socrates proceeds to argue his case for staying in prison and accepting the justice of the state. The commitment of Socrates to his state is inspiring and leads us into a discussion on what we are committed to in our lives and how to apply the commitment of Socrates to our interpersonal relationships. We really enjoyed discussing this work on The Great Conversation this week, and we hope you'll join us in the comments section.

The Apology of Socrates, written by Plato, is a Socratic dialogue of the speech of legal self-defense which Socrates spoke at his trial for impiety and corruption in 399 BC. The dialogue is a defense against the charges of "corrupting the youth" and "not believing in the gods in whom the city believes, but in other Daimonia that are novel" to Athens.  Among the primary sources about the trial and death of the philosopher Socrates (469-399 BC), The Apology of Socrates is the dialogue that depicts the trial, and it's one of four Socratic dialogues along with Euthyphro, Phaedo, and Crito, through which Plato describes the final days of the philosopher Socrates. (From Wikipedia).Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The Apology of Socrates, written by Plato, is a Socratic dialogue of the speech of legal self-defense which Socrates spoke at his trial for impiety and corruption in 399 BC. The dialogue is a defense against the charges of "corrupting the youth" and "not believing in the gods in whom the city believes, but in other Daimonia that are novel" to Athens.  Among the primary sources about the trial and death of the philosopher Socrates (469-399 BC), The Apology of Socrates is the dialogue that depicts the trial, and it's one of four Socratic dialogues along with Euthyphro, Phaedo, and Crito, through which Plato describes the final days of the philosopher Socrates. (From Wikipedia).Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Majority Report host Sam Seder returns to the show as the main guest for the GTAA season finale. Ben Burgis and his wife Professor Jennifer Burgis talk about Plato's "Crito" for the philosophy segment. Ben, Jenn & the GTAA crew raise a glass to toast all the high points of this season (Rogan! Charlie Kirk! Zizek!) and then good friend of the show Jason Myles (of This is Revolution) hangs out in the postgame for GTAA patrons. We'll be back in a few weeks for Season 4!Watch the Majority Report:https://majorityreportradio.com/Follow Sam on Twitter: @SamSederFollow Ben on Twitter: @BenBurgisFollow GTAA on Twitter: @Gtaa_ShowBecome a GTAA Patron and receive numerous benefits ranging from patron-exclusive postgames every Monday night to our undying love and gratitude for helping us keep this thing going:patreon.com/benburgisVisit benburgis.com

The Euthyphro, Apology, Crito, Meno, and Phaedo --- Support this podcast: https://anchor.fm/genevieve-sugrue/support

Series: Colossians: Supreme!Title: “How to Exchange the Gross Life for the Good Life”Scripture: Colossians 3:5-14(Commentary helps listed at the end)Last week's Bottom line: We keep good things from becoming God things when we set our hearts and minds on things above.This week's Bottom line: We exchange the gross life for the good life when we take off our nasty, selfish, fleshly, worldly ways and replace them with our gloriously good and Godly ways. Our motive is from a healthy understanding of who we are in Christ: “God's chosen people, holy and dearly loved.”Opening story:Our new grandson visits us about once a week for the day. I'm getting new material from him all the time.:-)This week I was reminded of the grossness that is the bib.Tension: “Too often, we're more concerned with feeding our desires more than ministering to those in need. Instead, we must take off our spiritual bibs and put on spiritual aprons that reflect the compassionate heart of our Savior by loving others and willingly sacrificing on their behalf.” -Scott PaceHe's a little over a year old now and learning to feed himself. But he needs a bib. The bib doesn't do a lot but it does reduce the damage done by the amount of food and drink that misses his mouth and lands on his belly. What's even more gross are those marsupial bibs that have the pouch in front to catch all the food trying to run for it's life.Paul uses a clothing metaphor to help us picture the contrast between the way of the world and way of Christ.We're created in God's image but are still wearing the grossness that is our old, nasty, selfish passions, practices and pride. We need to be wearing spiritual bibs. Our actions can just be plain gross in God's eyes (and each other's).We know that we should shed the bib and exchange it for the apron—a symbol of spiritual humility to willing and sacrificially serve God by serving others.It's not a coincidence that the pre-runners to the Deacon were men serving tables for the widows in their local church. (See Acts 6)From gross spiritual bib of sexual immorality, greed, and rage, to the good spiritual apron of godly love: humble, sacrificial acts of service to God on behalf of others.Outline: (based on Pace and Hughes outlines)I. Taking off (putting to death) the gross life (the bib): The Challenge (5-9a)A. Put to death our sinful passions. (5-7)B. Put off our sinful practices. (8-10)C. Put down our sinful pride. (11)II. Taking off the gross life: The rationale (9b-11)III. Putting on the good life (the apron) (12a)A. Why? Because we're God's chosen peopleB. What are God's chosen people like?HolyDearly lovedIV. Wearing the apron. (12b-13)A. So we clothe ourselves withCompassionKindnessHumilityGentlenessB. Along withPatience (long-suffering)…bear with one anotherForgive as the Lord has forgiven you (cf. Matthew 6:15 “But if you do not forgive others their sins, your FAther will not forgive your sins.”)V. The ultimate apparel. (14)A. Love is the ultimate apparel. Why?B. It binds it all together into perfect unity.ConclusionBottom line: We exchange the gross life for the good life when we take off our nasty, selfish, fleshly, worldly ways and replace them with our gloriously good and Godly ways. Our motive is from a healthy understanding of who we are in Christ: “God's chosen people, holy and dearly loved.”Choose to exchange.Choose to believe.Walk as God's chosen person, holy and dearly loved.PrayLord's Supper, 1 Corinthians 11:17-32OtherPace Outline:OTHER ILLUSTRATIONS:Our girls would sometimes watch the TV show The Suite Life of Zack and Codie. This has nothing to do with today's message. But it comes from the “sweet” connection to something called the good life—something we all likely are drawn to. But what is the good life?What is the meaning of the good life?Webster' s dictionary defines the good life1 US : the kind of life that people with a lot of money are able to have.Philosophy = love of wisdom. So let's see how some philosophers define “the good life.”How does Socrates define the good life?Socrates definition of the good life is being able to fulfill the “inner life” by inquiring and expanding the mind to the greatest extent possible. ... Socrates proposed his idea of the good life in his encounter with Crito which was written by Plato.Kant believes that the highest good for a human being is the conjunction of happiness and complete virtue and how it is possible for an individual to attain these two things at the same time. ...What is the key to a good life?“Happiness is the meaning and the purpose of life, the whole aim and end of human existence,” he said. Epicurus observed that the key to a good life is avoiding pain, abstaining from unnecessary desires and beinggrateful for what you have in life.How does Plato define the good life?Like most other ancient philosophers, Plato maintains…happiness or well-being is the highest aim of moral thought and conduct, and the virtues are the requisite skills and dispositions needed to attain it.What is a good life to Aristotle?Aristotle argues that what separates human beings from the other animals is the human reason. So the good life is one in which a person cultivates and exercises their rational facultiesby, for instance, engaging in scientific inquiry, philosophical discussion, artistic creation, or legislation.———————————————————————————————————————————————————————-MAIN COMMENTARY HELP:Exalting Jesus in Colossians by Scott PacePreaching the Word: Philippians, Colossians and Philemon commentary by R. Kent HughesESV Global Study BibleBible in One Year by Nicky GumbelBible Knowledge CommentaryThe Outline Bible, WilmingtonPaul for Everyone, The Prison Letters, NT Wright's commentary on Philippians and ColossiansGospel Transformation BibleNIV Study BibleThe Bible Exposition Commentary, Warren Wiersbe

This is the second in our occasional series on Rethinking the Canon. Is there value in reading the classics at a time when they are increasingly viewed as unrepresentative texts that don’t speak to the diverse experiences of modern students? This week Amna talks with Roosevelt Montás, senior lecturer in American Studies and English at Columbia University. FULL TRANSCRIPTAMNA KHALID: A liberal education is one that takes the complicated condition of human freedom seriously, and addresses itself to its dilemmas and to the urgency of its lived experience. To think and reason through these kinds of questions is to learn to live with them in an honest and ongoing way.That was an excerpt from Roosevelt Montás’s book, “Rescuing Socrates: How the Great Books Changed My Life and Why They Matter for a New Generation.” Roosevelt Montás, who emigrated from the Dominican Republic as a teenager, is now a senior lecturer in American Studies and English at Columbia University. He specializes in antebellum American literature and intellectual history. He’s also spent 10 years as the director of the Center for the Core Curriculum at Columbia, teaching and running what is often called the “Great Books” program.I started our conversation by asking him if he could give our listeners a sense of what motivated him to write so passionately about Great Books.ROOSEVELT MONTÁS: The book is a meditation on my experience of liberal education and an argument about why liberal education based on the study of Great Books matters today. I draw on my own biographical, personal experience of encountering the Great Books as an undergraduate, but also on my experience teaching them and encountering the kind of struggles and challenges of organizing undergraduate, general education around the study of books that are often old and often don't speak directly to the issues that are most salient in people's daily, lived experience. So, the book tries to take in my personal, intellectual, institutional experience and put it all together into an argument about why reading these books seriously with undergraduates matters today.KHALID: Let's peel back what this term “Western canon” means. One of the things that I have found a little disturbing of late is how quickly people will jump to calling something “white supremacy” or just “white” for that matter. And if we look at the Greco-Roman tradition, how in the Mediterranean region these ideas were coming from different places. Once you start looking to the historical roots of these ideas, my understanding as a historian is that it complicates the notion of even what is considered white. Can you speak a little bit about what is loosely referred to as the Western tradition and Western canon and where the roots of some of the key traditions lie?MONTÁS: So, you know, “Western” — I remember when I first began to encounter that term, “Western,” when I went to college — I would always say, you know, west of what? KHALID: (Laughs)MONTÁS: When you name a direction, it only makes sense from a particular point of view. So, west of what? But often people use “Western” synonymously with “European.” When you think about the Western canon, you're not thinking about a European canon. Obviously, some very, very important roots of what came to be the texts that we associate with the Western canon lie in the ancient Mediterranean, in the — what we now call the Middle East, biblical texts in North Africa. One of the central figures I deal with in my book and one of the thinkers that has been most influential in modern development is St. Augustine. You might hear the name St. Augustine and not realize that we're talking about a North African, Berber man, who turns out to be the towering intellect in the Christian tradition and in Western philosophy, a major major figure. And of course, you have the biblical texts that originate in a matrix of oral traditions that are not by any stretch European, although they do end up having a very powerful influence in Europe. So when we think about the West, we should not be thinking narrowly, geographically. I like to think about it as including the lands and peoples and cultures and traditions around the Mediterranean Sea. That loose tradition ends up, first of all, leaving a textual record, leaving a genealogy of text and debates that we can trace today. And we're very fortunate and lucky that we can have access to those texts. Then there's a second term about “canon.” Again, you can understand why people resist the idea of canon, why people resist the idea that there is a set of text that is handed down to you from on high by some intellectual or traditional cultural authority that says these are the essential texts, this is what matters. But if I can quote an old friend of mine, who said about the Literature Humanities syllabus at Columbia's first year requirement — this is this kind of a Great Books course that all first years take, and it's been around for over 80 years now, this course. Every year you read about 25 books in it, but over the course of the history of the course, there have been like 150 or so books that have, at one time or another, been in the list. So he says that if Literature Humanities teachers teach us a canon, it's a loose canon. KHALID: (Laughs)MONTÁS: So, I think we should think of the canon as a loose canon. That is, it's not a fixed, unalterable list, but rather a pretty large and permeable collection of text and conversations. And sometimes we discover new text. Sometimes we reinterpret text. Sometimes texts that we have ignored for a while regain a new prominence and a new relevance. So it's always something that's under revision. It's always under construction. You know, even if what you want to do is understand the roots of male domination, or if you want to understand the roots of elite exploitation of the proletariat, if you want to understand the root of racial subjugation, that's the place to look, both for the traditions that have sustained those morally objectionable practices, but also for the discourses that have challenged those — you know, human rights and justice and liberation. All of those also find their roots in that tradition of contestation, that tradition of debate. You know, the reason why we read Aristotle is not because he was the student of Plato and he celebrates Plato. The reason we read Aristotle is because he disagreed and refuted Plato so profoundly. It is a tradition of debate and dispute, contestation, it is not a tradition of parroting an orthodoxy.KHALID: It makes me reflect on my own experience growing up in Pakistan and much of what I read was what is seen as the Western canon. And like you said, it is a lightning rod when you're first introduced to it and the idea of how central that was in the process of colonization. It can elicit a response, which is almost a rejection. But upon further exploration, what stood out to me was that, embodied within the canon, is this tension, right? This tension of what constitutes an orthodoxy and what then overturns it and how this relationship is dynamic, that it's constantly moving. You know, I like to think of the canon as like an organism. It's alive. MONTÁS: Yeah.KHALID: It's constantly dynamic and it's developing. It's got several limbs which jut out, and some get chopped off and then get reattached. And it's kind of an octopus of sorts. And you talk about that in your book, you talk about how you worked in the Great Books course to include Gandhi and how you worked with students on Gandhi. Can you reflect a little bit on that process of including what would count as non-Western writers within the canon?MONTÁS: Yeah, Gandhi is a great example, and I've argued that Gandhi belonged in a course that's ostensibly a Western course, and that Gandhi holds a special place in that because Gandhi is kind of a bridge figure. Gandhi is someone who is rooted in an ancient, venerable, profound, philosophical, ethical, spiritual tradition that is quite alien to the premises that organized the Western philosophical, ethical approach. Yet, Gandhi is deeply versed, deeply influenced, and a masterful deployer of lots of things that you find in the Western tradition. And you know, he was the first to acknowledge the influence of people like Ruskin and Thoreau and Tolstoy and Jesus. Gandhi is this great, voracious intellect and ethical thinker. So, I began to read Gandhi on my own kind of after graduate school as part of my own curiosity and my own sense of what is there in other ancient traditions? What light on the contemporary world can those ancient texts throw? So, Gandhi was really special in this way because he was a kind of hinge between something I knew and understood quite well and this other thing. Then I began teaching it. I said, I wonder how this would work in the classroom, how we would work with students who have now spent two years reading the so-called “Western classics.” How would it work for us to think about Gandhi, both in the context of that tradition we have seen, but also for the ways in which he is coming at questions we have been dealing with for a long time from an entirely different perspective? And it worked really, really well in the classroom. Students often felt like I did when I read them on my own, that Gandhi enriched their understanding of their own tradition in a powerful way, and that it opened up this other way of thinking, this other ethical universe. Enough people had good experiences with it that we made a proposal — let's make this a mandatory part of the curriculum. So Gandhi's been there maybe 10 years now. And it's an example of this thing where we don't read the Western canon because it's Western. You know, we don't read these texts because they're somehow ours and therefore better than others. No, we read these texts because they matter. We read these texts because they're genuinely useful in our understanding of the contemporary world. It's a trite thing to say, but often overlooked that the present emerges from the past. That's just the way it works. The present comes from, is organically linked with, the past. The past is therefore very much worth our attention.KHALID: So Roosevelt, let me ask you this question, which is, what makes a classic text? When does a text become something that is worthy of being called a classic?MONTÁS: That is such a good question, and one that has inspired a lot of thought and writing, and I know several books that are dedicated to answering this question, and I've been part of many faculty conversations on this question. And I even know of one instance in which a school that wanted to put together a course on classics came up with a set of criteria  in which every book got a score. Criteria 1 from 1 to 5  and then criteria 2  from 1 to 5. And then when you tally them up and you get a raw score of the class — and this is how they decided and — KHALID: —  the height of neoliberalism.MONTÁS: Exactly. Fine, if that's what you're going to do, fine. But one thing you can say about a classic book is that it's a book that has the capacity to speak to many different kinds of people in many different kinds of historical circumstances. Generation after generation have found them to be illuminating, have found  them to be relevant, have found them to be meaningful. That speaks to a quality in the book, or could be a statue, could be a painting, could be any kind of human expression, but it speaks to some quality that transcends the historical conditions of its creation. Plato is meaningful to me, not because he was like an Athenian aristocrat in a turbulent period in Greece. I don't care about that, doesn't mean anything to me. There's something else that Plato gets at that does mean something to me as a Dominican immigrant in New York in the 21st century, a kind of gesture towards universality, connecting and illuminating something that is fundamental to the human experience that I have and the human experience that Plato had. That empirically proven capacity to speak to many people across different time periods, across differing historical circumstances is one of the characteristics of a classic. It does mean that it's much easier to tell if an old book meets this criterion than a new book, right? And I don't think we are good at figuring out what will be the texts from today that are going to continue to be relevant and speak to people in that unimaginable future. There is also their complexity. They’re multivocal. They have this ideological and human complexity to them that makes them resistant to ideological takeover. You can't just deploy them as tools of indoctrination. They also tend to be demanding and to reward effort. That is, they are rich in a way that you can chew them, you can discuss them, you can think about them and they keep giving. Having said all that, you could not come up with a list of, these are it, these are the classics. I think that category is one that one is always reassessing, one is always rethinking. And that's OK. I don't think we need to have an investment in a particular set of texts as being the ones.KHALID: So, there are a couple of things that are coming to my mind, actually, as you're speaking about this, which is, the conversation about what makes a classic, the ability to speak to several generations and across identity markers in a particular time. Somehow, as you're talking about it (and I don't know why I haven't thought about this before), but it's kind of a no-brainer that these are texts that are produced out of moments of cultural contact, cultural clashes, cultural exchange, right? You talk about Gandhi. Even Gandhi — people like to think about him as this Hindu, ascetic figure, but his intellectual development is deeply informed, like you said, by the Western tradition and a deep reading of key Western thinkers, while also incorporating Eastern philosophy. What stands out in terms of classics is that they're often born out of this need to contend with different cultural influences. Can you speak more to that?MONTÁS: The way that the human mind works is by pollination and cross-pollination, and great moments of cultural transformation are always the product of incorporating the new, incorporating what is alien, incorporating what challenges preconceived paradigms. You know, you might add that as another characteristic of classics, right? That they're often texts that are produced in the crux of large conflicts. The writer couldn't sleep well, and you may not be able to sleep well after you read them. They're somehow contending with and incorporating newness into a new way of seeing the world. You can’t have great literature without conflict, and you can't have great philosophy without argument. One thinks of Hegel's notion that history and thought proceeds through this agonistic context between one proposition and its opposite and then finding a synthesis, finding a way — a larger understanding that incorporates without negating, incorporates both, incorporates the opposition. There may be an instructive lesson there in the so-called “Canon Wars,” and I wouldn't be the first one to point out that one way to approach it is to teach the war, is to teach the conflict. You know, people are fighting over what should we teach? That itself becoming an object of instruction. Let's look at why we fight over these texts. What is it in them? And that, of course, means that we have to read the texts, but it also means that sometimes we read the texts in order to refute them. We certainly cannot refute Plato if we don't read Plato. Though I have read many an undergraduate paper that tries to do that.KHALID: Well, you know the crunch of time and the deadline can produce great genius. So we're right now getting to the heart of what troubles me these days. I find so much of the push for diversity — which I'm in favor of. I think contending with difference, engaging with difference is a useful exercise and one that we should push our students to do. But then we're in this moment where I find that the push for diversity is simultaneously pushing out these texts that are produced out of precisely that kind of deep conflict and deep contention with difference. And so it's doing a disservice to these students to not read them. But how do we talk to people when they fundamentally disagree with the very basis of what we consider knowledge?MONTÁS: This worries me a lot too: this, I think, facile rejection of the tradition because it's not representative because, you know, it doesn't have my voices in it, it doesn't have any Dominicans in it. The facile rejection of the tradition simply on identitarian grounds. And along with that comes this intellectually condescending attitude that says that, say, young people today who come from a diversity of backgrounds can only relate to texts in which they find these particular aspects of their identity that in our cultural moment are marginalized. Only through those can they connect authentically with a text. It is such an epistemologically reductive, almost violent, assumption to make. Sure, those aspects will speak very powerfully to them. But those aspects are not the only ones in their identity that matter and that matter to them. And in fact, those aspects only gain significance in the context of a broader humanity, in the context of a broader commonality. There is a kind of pernicious logic that says in order to acknowledge and honor and recognize our diversity, we have to reject the canon, we have to not read that and instead read this other thing. In fact, what we need to do is to read both. What we need to understand is that the canon now incorporates diversity. The canon now reflects a different set of voices, a different set of concerns, a different historical consciousness. And that has to be part of what we study. And we then study the canon because it is the antecedent. It is the ground from which this new thing emerges. It is the ground from which our concern and valuing of diversity emerges. It is the ground from which our tools with which we fight for social justice and equality emerge. The idea that we all deserve a voice in the conversation, that idea itself emerges from this tradition. When people are arguing for a diversification of the canon, they're often actually arguing for a presentist view of the canon. That is, they're actually arguing for us to merely read or study a material that has been produced in the last 60 or 70 years, and it's just not sufficient for a full education.KHALID: Well, I mean, I couldn't agree more. As an historian, I feel like, in part, we are at this moment where we have an inability to appreciate these texts precisely because we've stopped valuing history and engaging with history. And then you also lose the ability to appreciate what you can gain from it, from studying it. MONTÁS: Yeah. Yeah.KHALID: And so, you do get into a very present-focused way of interpreting the world, which also becomes more and more literal-minded because you lose the appreciation of context for understanding something. All you know is the present context, and you evaluate everything by it. Roosevelt, what are some of the books that have spoken to you, perhaps even early on in your experience of coming to the U.S.? What were the texts that spoke to you and why?MONTÁS: When I came to the United States, it was into the seventh grade and I didn't speak English. So I went into the New York City public school system and did two years in bilingual education with a heavy focus on English as a second language, but taking my subjects in Spanish.  History and science and math were in Spanish. By the time I was a sophomore, my English was barely good enough to read a grown up book in English. And I found, outside of my house in Queens, next door neighbors were throwing away a bunch of books. Among them, I picked up a collection called The Last Days of Socrates. It had Socratic dialogues: “The Apology,” the “Phaedo,” the “Crito.” Dialogues that deal with the last days of Socrates’ life, including his defense before an Athenian jury. That book was really profoundly transformative for me. And one of the things that it opened for me was a way of understanding myself in this broader context. See, I was aware of the kind of cultural deprivation — that I was poor. We didn't speak English. We didn't have education. They don't understand the world, the grown-ups around me. So I was conscious of this kind of poverty that extended beyond material poverty, which I absolutely was experiencing as well. Reading Socrates and Plato just gave me this window into a kind of wealth, a kind of dignity, a kind of identity that was not dependent on my material resources, a kind of value. Another text that I discuss at some length is St. Augustine, and in particular, the text that I read as a first year at Columbia, The Confessions, which is a spiritual autobiography where Augustine tells the story of how he became a Christian — of how he, through philosophy, came to a kind of higher conception of life and of the ultimate good that for him led him to Christianity. And I encountered that book at a time where I was myself grappling with questions of faith, with meaning, with: Is there a God? Is there evil? Why is there evil? What am I? Am I a Christian, am I what? And St. Augustine was the first believer I had met who was also a serious intellectual. And those two things in my mind could not coexist before. You were either a rational materialist or you were a blind-faith believer. So, he was the first time where I saw an intellectual inquiry with integrity into questions of faith. Interestingly, you know, I didn't walk away from Augustine converted to Christianity like he did, but I walked away from Augustine converted to the life of the mind. These are texts that were utterly meaningful to me, that in some ways set the course of my life. And they were not texts that dealt with the particularity of my experience. On the contrary, they were texts that dealt with the universality of my experience. The texts that really made the difference were these texts that allowed me to connect to something bigger, deeper, longer, older than my own experience and that in some way cut my experience down to size rather than enlarge it.KHALID: I love the way you spoke about how it kind of cut you down to size. So much of the discourse today is about navel gazing and making us bigger than who we are. But so much of our meaning making is, I think, generative when we see ourselves as part of a tradition or part of a bigger whole, as opposed to seeing ourself as the whole. I can imagine a sophomore in high school who is not very comfortable with English finding this text of Socrates’ last days. That could not have been an easy or a comfortable read. I assume it would be difficult. It took you a while to engage and contend with, and it probably also produced lots of moments of discomfort. And one of the things you said earlier about what qualifies as a classic is that the text is rewarding. MONTÁS: Yeah.KHALID: Perhaps, if I'm not mistaken, you're referring to persisting through the discomfort it makes you feel at various levels and then finding it to be worthwhile.MONTÁS: One of the revelations was that as hard as it was — as hard as it was to read it in English — it was not beyond me. There were ideas there that made sense to me. And even as a sophomore in high school, I felt the miracle of that. I felt the extraordinariness of that: that this thing that is high culture and complex philosophy and stands as some kind of pinnacle of cultural prestige, this is no big deal. I can read this. This is not beyond me. So this is a text that I teach every summer. I teach high school students who come from low income families and hope to be the first one in their families to attend college. Every summer, I teach a course for students in that demographic, and this is one of the texts I teach them. And it's something I see happening to them every single year where they are awakened to the fact that these ancient texts actually speak to them. These ancient texts are actually accessible to them. They actually have things to tell them, and they have things to respond. They are not beyond them. Another thing that it did for me was open a set of inquiries, made me ask questions, made me look things up. The things that were impenetrable to me turned out to actually be doors and windows through which I would travel. I've experienced it and I see it happening every year when I teach these high school students this text and texts like it.KHALID: Thank you so much. It was wonderful to have this conversation with you. Thank you for joining us.MONTÁS: Thank you, Amna. KHALID: If you like what you heard today and want more thought provoking content, please become a paying subscriber to Booksmart Studios. Subscribers get transcripts, full interviews, and bonus segments. And before I sign off, I have a request: Please comment, rate, and share what you've heard here today. Our success here at Booksmart depends as much on you as on us. Banished is produced by Matthew Schwartz and Mike Vuolo. And I am Amna Khalid. Bye now. This is a public episode. If you’d like to discuss this with other subscribers or get access to bonus episodes, visit banished.substack.com/subscribe

Happiness is the meaning and the purpose of life, the whole aim and end of human existence - Aristotle In this episode we continue our discussion the trial and death of Socrates. We pick up from the Apology of Socrates and discuss the Crito. Crito was a wealthy friend of Socrates who sought to help him escape from prison. This dialogue is a well-written exchange between the two over the moral implications of escaping and the role of the individual within the state. There is a brief discussion on whether or not the Crito is compatible with the Apology of Socrates and why more checks and balances were not argued for in the Republic. Always feel free to let us know what you think, or any episode requests. We would love to hear from you! Thank you for listening and we'll see you next time as we search for truth on the road that never ends!

This 4 minute episode has a short summary of the previous episode, emphasizing Socrates' passionate claim that the duty to obey the law is always superior to individual desires. But this still leaves the listener or reader with questions about "moral knowledge." Is there such a thing as objective knowledge about what is and what is not "morally right"?

Crito is the title of the third dialogue in Plato's series of Socratic dialogues about the events before and after Socrates' execution. In this dialogue, the character Crito attempts to convince Socrates that he should escape from jail. Socrates rejects all of Crito's arguments and puts forth two counter arguments. First, that it is always wrong to do harm to others even if they have done harm to you. Second, that citizens who have willingly resided in Athens and enjoyed the benefits of the city, have a reciprocal obligation to obey the laws of Athens, even if these laws require execution of those who have been found guilty of breaking the law.

Grab your copy of the Symposium, Euthyphro, Apology, Crito, and Phaedo>> More info: The Death of Socrates And What It Teaches Us Of Courage and Nobility In his description of the imprisonment and death of Socrates, Plato gives us a look at who he was. In many of Plato's other works, Socrates is more of a character in the dialogue. However, in Euthyphro, Apology, and Crito, we see him for the man he was - his commitment to being virtuous in the most dire of circumstances Euthyphro, Apology, and Crito These three works detail the conversations of Socrates while he was imprisoned and awaiting his trial. The Apology details the trial of Socrates and the defense he put forward. Ultimately, his defense fell short and Socrates was sentenced to death by poison. However, it shows his incredible ability to get to truth and to make a defense for himself. Plus, it shows the injustice of his trial and his willingness to suffer in service of the truth. The other two works detail conversations of Socrates while in jail. In Euthyphro, he discusses whether the holy are loved by the gods because they are holy, or if they are holy because they are loved by the gods. The better of the two dialogues from prison is Crito, where Socrates explains why he's not going to flee and instead await trial. This dialogue shows his courage and nobility. He knew his fate was sealed if he went to trial, but he did so anyways. However, he didn't do it out of some suicidal mission, but out of love for truth and earnestness to do what is right. --- Send in a voice message: https://anchor.fm/conofourgen/message Support this podcast: https://anchor.fm/conofourgen/support

Plato's Dialogues - Crito read by John Lothe (Audiobook) www.johnlothe.wordpress.com/ www.youtube.com/user/JohnLothe Crito (/ˈkraɪtoʊ/ KRY-toh or /ˈkriːtoʊ/ KREE-toh; Ancient Greek: Κρίτων [krítɔːn]) is a dialogue that was 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 after Socrates' imprisonment, which is chronicled in the Apology. In Crito, Socrates believes injustice may not be answered with injustice, personifies the Laws of Athens to prove this, and refuses Crito's offer to finance his escape from prison. The dialogue contains an ancient statement of the social contract theory of government. In contemporary discussions, the meaning of Crito is debated to determine whether it is a plea for unconditional obedience to the laws of a society. The text is one of the few Platonic dialogues that appear to be unaffected by Plato's opinions on the matter; it is dated to have been written around the same time as the Apology. https://en.wikipedia.org/wiki/Crito Audio taken from: https://odysee.com/@johnlothe:c/plato's-dialogues-crito-(audiobook):4

Life must be understood backward. But it must be lived forward - Soren Kierkegaard Here is our second episode exploring virtue, but this time by Aristotle. We discuss the idea of virtue as the mean, and how our subjective views can be understood through an objective metric. We also continue our discussion of courage, and look at how Aristotle defined it, in the context of Alexander the Great.. Join Glaucon and Crito in our discussion of courage, as explained by Aristotle through Nicomachean Ethics. Always feel free to let us know what you think, or any episode requests. We would love to hear from you!

The brave man is he who overcomes not only his enemies but his pleasures - Democritus Our next two episodes explore virtue, with this episode specifically discussing Plato's view of virtue, as explained through his Laches dialogue. The dialogue explores ideas of courage, bravery, and virtue. We ask whether or not we can ever know the definition of courage, as if we define it too narrowly, it seems to not take into account the full scope of courage, yet too broadly, it seems to encompass the definition of virtue itself. Socrates highlights many important aspects of courage in this dialogue, and we begin to wonder if Socrates may have been correct in his conclusion. Join Glaucon and Crito in our discussion of courage, as explained by Plato through the Laches dialogue. Always feel free to let us know what you think, or any episode requests. We would love to hear from you!