# Sócrates - compilado

An episode of [Filosofía, Psicología, Historias](https://invisiblenetwork.ai/podcast/1533597906), 19 Jun 2024, 28 min.

Audio: https://dts.podtrac.com/redirect.mp3/api.spreaker.com/download/episode/60429170/s_crates_compilado.mp3

Biografía, penamiento y muerte del pensador griego en un compilado de episodios.

## Transcript

[0:00] Welcome to another compilation of episodes, philosophy, psychology, stories. Today it
[0:07] is the turn of Socrates, that great Greek philosopher, at the request of
[0:12] Luis Valencia, who asked to deepen about his judgment and his method of knowledge.
[0:18] Remember those who want you to talk or deepen on some subject. You
[0:24] can request it through your comments on YouTube or Spotify or by instagram on the
[0:29] Manmelana. Or philosophy, point psychology, point history, and, of course,
[0:34] I ask you on the platform where you listen to it, put on
[0:38] like and subscribe. Thus, this content reaches more listeners, without further ado.
[0:43] I' ll leave you to Socrates. Today we are going to tell
[1:00] you about Socrates, who was born in the fifth century to Christ. In
[1:04] the year four hundred and seventy and he was a philosopher who marked a break
[1:11] between those who were before him and those who will come after him, who
[1:15] are called post- Socratic and those before him as pre- Socratic. He
[1:22] was the son of a midwife named faire Rarette and a sculptor whose name was
[1:27] Sofronisco. In his youth he followed his father' s office and apparently was
[1:34] a disciple of anaxagoras and perhaps knew the doctrines of the Pythagorean philosophers. He
[1:41] did not participate in politics, but he did do military service as a soldier
[1:46] in some battles. He had an austere life, without financial worries. They
[1:52] say he got married, had three children and basically spent his life talking to
[1:57] different pearls people in many places. As he walked Athens and testified to his
[2:05] philosophy, he severely attacked the sophists who were those teachers of oratory, because
[2:13] Socrates said that they were more committed to the argument than to the truth,
[2:19] and what mattered to him was the truth rather than the argument that could be
[2:23] made through the art of oratory. His philosophical method was based on having long
[2:29] conversations with some interlocutors who seemed more like interrogations. He was dedicated to demonstrating
[2:37] to others that they thought they knew something, but that they didn' t
[2:40] really know. And once people admitted not to know, they could begin the
[2:45] real teaching that was a system that we know as more céutical that is actually
[2:52] similar to their mother Maya' s trade. She was told the midwife and
[2:58] more céutica s to give birth and in that way, what Soplates was looking
[3:05] for was for people to shed knowledge, that is, to bring out from
[3:09] within what they knew. He did not want to inculcate a knowledge, but
[3:15] to help that the knowledge that each person had could come to light was a
[3:22] midwife of ideas and knowledge. This earned many enemies, because demonstrating to others
[3:25] that they did not know was a task we could almost say pedantic for many.
[3:32] But what Socrates was doing was discovering people' s prejudices. For example,
[3:38] if he asked someone for beauty and this person told him beauty is what
[3:43] a chaste and good woman can shed, he would say that beauty is comparable
[3:53] to that of the gods and this person could say no the beauty of the
[3:57] gods is greater. Then Socrates said the beauty of this chaste and pure woman,
[4:03] as you describe her, perhaps she is ugly beside the beauty of the
[4:09] gods. And this person undeniably had to answer yes at that time, for
[4:15] the gods were incomparable. And then Socrates told him how it is possible then
[4:21] for a person to be beautiful and ugly at the same time. Then you
[4:24] don' t know anything about the bee- wee- wee- wee-
[4:25] wee- wee- wee- wee- wee- wee- wee- wee
[4:25] - wee- wee- wee- wee- wee- wee- wee-
[4:25] wee- wee- wee- wee- wee- wee- wee- wee
[4:25] - wee- wee- wee- wee- wee- wee- wee-
[4:25] wee- wee- wee- wee- wee- wee- wee- wee
[4:25] - wee- wee- wee- wee- wee- wee- wee-
[4:25] wee- wee- wee- wee- wee- wee- wee- wee
[4:25] - wee. This he did frequently. I could also ask for virtue.
[4:30] And if anyone told him that he knew virtue, Socrates asked him what virtue
[4:36] was. Teach me it' s virtue. Then that person could say to
[4:42] be virtuous, it is to be godly and act according to the gods and
[4:47] then Socrates could replicate, but the gods fight each other. Then your virtue
[4:53] can accommodate some and satisfy others. The person who at that reasoning answered that
[4:59] there would be a new question from Socrates who would then tell him how something
[5:06] can be virtuous in the saved to ships you really know what virtue is.
[5:12] People just had to admit that they didn' t know, so Socrates spent
[5:16] the story with a phrase that reality isn' t how it' s known,
[5:21] but it' s usually said the following way, which is just I
[5:26] know I don' t know anything, although in reality what Socrates said was
[5:31] everyone thinks they know, but they don' t know. And the only
[5:33] one who knows he doesn' t know is me. Therefore, I am
[5:39] the wisest was followed by many young people and many enemies were won. I
[5:44] received an accusation of corrupting young people, corruption of minors and ungodliness. I
[5:50] ' m trying to try them the next way. The corruption of minors will
[5:55] be that it taught them things that were not well seen. He taught himself
[6:01] to think for himself and ungodliness was not to respect the gods, not to
[6:06] worship the gods. In fact, it is not that Socrates denied the gods,
[6:12] but that he said that it was not necessary to think from them,
[6:15] but that the human being could elaborate thoughts independent of the help of the gods.
[6:21] We have to understand that it was that time when someone had an idea
[6:28] associated it with a divine gift, a breath of the gods. Or that
[6:30] the gods, through dreams brought new innovations and new advances, even technological,
[6:35] as there are ancient accounts, for example, the kings of Persian who said
[6:42] that the gods taught them to pray or the same Greeks who received from the
[6:46] messenger of the gods. Harms what the gods wanted to convey to men.
[6:54] Perhaps the most important thing about Socrates was this to take a step towards independent
[7:02] knowledge of what men could acquire from deities. Now man is alone and independent
[7:10] and can use his own reasoning. The trial took place and Socrates was sentenced
[7:18] to death. But, as was the custom of the time, he was
[7:24] told that if he could assume his guilt and also inflict a punishment, they
[7:32] could lose his life. That was very common. If he pleaded guilty and
[7:36] said what punishment he should receive, they could forgive him. Socrates accepted his
[7:45] guilt. Moreover, he said that he could not accept something that was a
[7:48] lie, because for him the truth was the most important thing and said that,
[7:54] as punishment, what he deserved was to live on the richest visa in
[7:57] Athens. Since he was the man based, he was condemned to drink hemlock,
[8:03] which he made of grass, which paralysed the body slowly and before the
[8:07] order was executed, he had the chance to escape that his students died a
[8:13] plan to release him, but he refused and said that he would not break
[8:16] the laws, that he would accept that guilt. After drinking the hemlock said
[8:24] he was cold. The first thing that paralyzed him was his legs and before
[8:30] he died, he called his disciples to approach to tell them a few last
[8:37] words. They approached and Socrates told them not to forget that we owe them
[8:43] a rooster to esculapium, that is, he took care of something very banal,
[8:50] very earthly, of a debt he owed to a person and asked his
[8:56] disciples to pay it to him. His teachings used tomed and used by platoon.
[9:03] There are even those who say that Socrates did not exist and that it
[9:07] is a literary invention of platoon, but that is another story. We say
[9:11] goodbye with a phrase that reflects this disposition towards death that this teacher of philosophy
[9:18] says so, keep a good mood about death and make your own this truth
[9:24] that nothing bad can happen to a good man, neither in life nor after
[9:30] death. Today we are going to talk about Socrates, the Greek philosopher who
[9:37] was born in the year four hundred and seventy- four hundred and sixty-
[9:46] nine before Christ and died condemned by his fellow citizens in the year three hundred
[9:52] and ninety- nine before Christ Socrates. He is the philosopher who follows the
[9:58] precept of knowing yourself and who is a kind of destroyer of other doctrines that
[10:03] do not seek the question of knowing good. That will be the great sense
[10:09] for him and all his work was directed to the discovery of problems rather than
[10:16] to the search for solutions and he did it all through inconstant questions. We
[10:22] can say that with Socrates he changed the direction of human thought. He tries
[10:26] to know the human being and his way to achieve happiness, which is primarily
[10:33] inner happiness and does not enjoy external things, which are not in principle eliminated,
[10:39] but are suspended. It was the oracle of Delphi who said Socrates was
[10:48] the wisest of all men, just because he was the only one who knew
[10:54] he knew nothing. But there is something very interesting that very little is said
[11:01] about Socrates. We have three main and direct sources of it. One of
[11:07] them, of course, has been Plato through his dialogues. Another has been
[11:11] the image that genophon offers us and also that of aristophanes. In that order
[11:18] we could go from the most ideal to the most vulgar, that is,
[11:24] from a wise Socrates to a wise Socrates, but also daily man. But
[11:31] what I wanted to refer to was the dialogues, that Socrates said he had
[11:35] with a diemon, that is, a demon, a spiritual being who dialogued
[11:41] with him and gave him the possibility to start thinking for himself. This is
[11:48] what causes him to be charged with ungodliness. He says I had a dialogue
[11:56] with a spiritual being, a diemon that would make me on this path so
[12:01] I could think for myself. Therefore, I do not need the oracle to
[12:07] tell me what I have to do with someone else telling me what solution I
[12:11] should have to your an enigma, since I now own my own thinking and
[12:16] it is also very interesting. Like this, it is very difficult to find
[12:22] it in the books of philosophy, as the metaphysics of Aristotle has been set
[12:31] aside. Let' s say shadowed by logic. These philosophers, these founders
[12:37] of our present thought, were people who had a great dialogue with the spiritual
[12:43] world. Therefore, there can be no science if this science is not contemplating
[12:50] the soul of the human being, the soul of the human being, all
[12:56] our thought, of which we are so proud part of conversations with the spiritual.
[13:03] I say goodbye with a phrase of this great thought Niego Socrates, who
[13:09] tells us about this inner conversation and that everyone, in one way or another,
[13:16] always has and this phrase says only the knowledge that will be from the
[13:22] inside is true knowledge. Welcome to another episode of philosophy, psychology stories.
[13:31] Today we are going to talk about the death of Socrates, which happened when
[13:37] he was seventy years old and which in reality was not and was not to
[13:45] any degree a danger to the Athenian State. But, however, the triumphant
[13:50] party, which had restored democracy, had Anito among its ranks, who,
[13:56] years ago, had sworn to shame Socrates for certain dialectical delusions he had had
[14:03] with him and accused him of corrupting his son. When Anito left for exile,
[14:11] his son stayed in Athens and was a student of Socrates and became a
[14:18] young licentious and addicted to alcohol. And Anito also said that Socrates exercised a
[14:26] more damaging influence than any sophist, both moral and political, and that he
[14:33] was undermining religious beliefs, the foundations of morality, and that his criticism weakened
[14:39] the Athenians in their worship of the faith, both in institutions and in religion.
[14:48] He also said that Critias, who had been the bloodthirsty tyrant whom they
[14:54] had defeated, had been a disciple of Socrates Alcibiades, who had been banished
[15:03] by immorality and Traitor had been his close friend and Carmides, one of Socrates
[15:09] ' favorites, had been a general in the government of Critias. Therefore,
[15:13] Anito said that Socrates either had to leave Athens or should be sentenced to death
[15:18] In the year three hundred ninety- nine, Anito Comeleto and Licon presented the
[15:28] accusation and it was in these terms that I will read Socrates, it breaks
[15:35] the laws of the city because it denies the existence of its gods and has
[15:39] introduced new demonic beings. In this he refers to the daimonsocratic, which we
[15:45] already talked about in another episode and also Link for corrupting young people. This
[15:52] corruption was just to help us think for ourselves. The trial was brought before
[16:00] a people' s court consisting of five hundred citizens. Socrates was his own
[16:07] advocate. The roundup left in his book the apology of Socrates the summary of
[16:15] the arguments that Socrates gave to the court, but by sixty votes the condemnation
[16:22] sentence against the philosopher would have been very likely that had Socrates adopted a conciliatory
[16:33] tone, he would have been acquitted. However, he could not give in
[16:38] to the lie. He had the privilege of proposing another sanction instead of the
[16:44] death penalty, but what he proposed was an insult to the court. What
[16:49] he asked was to live in the best house in the best village in Athens,
[16:55] since he was the wisest in that place. However, at the request
[17:00] of platoon and other friends he paid a fine for a second vote. It
[17:07] would be an appeal to the case, but the judges convicted him by eighty
[17:12] votes more than the first. Several friends, including Criton, bribed the prison
[17:18] guards so that he could escape, but Socrates remained the same until the end
[17:22] and realized that he had a few years to live and opposed this idea of
[17:30] evading an ethical point of view and discussed it dialectically with his disciples. Every
[17:41] day they were going to visit him in the cell and so they had many
[17:47] talks and gave great proof of serenity. Plato describes us caressing Fedon' s
[17:53] head as I told him tomorrow you will cut off those splendid loops, because
[18:00] custom does that in mourning. He also comforted Jantipah, who was with his
[18:07] son very distressed and a disciple told him your death is undeserved, and then
[18:15] Socrates answered them. Maybe you' d like me to deserve it after the
[18:22] execution. Theodore tells us that the Athenians sentenced their three suida accusers to death.
[18:29] On the other hand, he says Mileto was killed by public stoning.
[18:33] Lutarco tells us that the accusers became so odious to the people that no citizen
[18:41] wanted to give fire to them, to answer their questions or to bathe in
[18:45] the same water as them. Therefore, prey to despair. They ended up
[18:52] hanging diogenes. He tells us that Meleto was executed, anite banished and that
[18:59] in Athens a bronze statue was erected in memory of Socrates. With the death
[19:06] of this great philosopher the golden age of Athens ends. While we are at
[19:11] the dawn of post- socratic philosophy, with the influences that Plato and Aristotle
[19:21] will have until our present. Greece' s Apogee was finished and perhaps it
[19:27] had to do with turning against its brightest citizen. When countries, when States,
[19:41] nations and even institutions get rid of their best men, it is not
[19:51] a symptom of crisis. It' s a symptom of total collapse. There
[19:56] was no place for Greece among the first cities in the world, although it
[20:02] had already suffered Persian invasions, it had suffered in Salamina and Platea had been
[20:11] impoverished, but it had courage, pride and morale. Now she was impoverished,
[20:18] lack of courage, lack of pride, lack of morale, and those
[20:22] wounds in her spirit were incurable. I say goodbye with a phrase that reflects
[20:30] what was so annoying to Anito and to those who judged him what many took
[20:37] as pride, but that was actually a method of knowledge. And that'
[20:45] s what this phrase says. I can' t teach anyone anything, I
[20:51] can only make them think. Today we are going to talk about the paradox
[20:57] of minor menon or a disciple of Socrates who appear the platoon dialogues and who
[21:03] asks Socrates how the human being is able to find knowledge if in reality he
[21:11] ignores what he seeks and says in this way and in what way you will
[21:18] seek, Socrates, that which you completely ignore. What is which of the
[21:23] things you ignore you are going to propose yourself as an object of your search,
[21:29] because if you gave it effectively and certainly with it, how would you
[21:34] warn in effect, what is it that you seek from the moment you did
[21:42] not know this If we had to translate it into a more modern language,
[21:47] we could say it as follows. If someone knows something, they don'
[21:48] t investigate it, they don' t look for it because they already know
[21:52] it and if they don' t, they don' t investigate it either,
[21:56] since they don' t know what to investigate. Therefore, he investigates
[21:57] it and the human being is unable to know. If we had to put
[22:03] it in an even more common language, we could say if what I'
[22:08] m trying to look for is a horse, but I don' t know
[22:14] what a horse is, how you can recognize it when you see it,
[22:18] since I have no knowledge of it. Plato in the mouth of Socrates gives
[22:22] an answer to this paradox. But first we must place ourselves in the world,
[22:29] in the tradition of the Greeks. The Greeks thought that human beings before
[22:33] birth came from a world in which souls had to cross a river in Letzio
[22:40] And in that river, which was the river of oblivion, they left all
[22:45] they knew. And then, when in the material world they found a truth
[22:51] or they found a knowledge, then they removed a little from the forgetfulness of
[22:57] that river and then they called that truth or that knowledge to the Esther without
[23:04] forgetfulness. And what Plato is going to tell us is that the human being
[23:10] can recognize something because he actually already knew it. So, you remember him
[23:15] and where you knew him. In the world of ideas. If the human
[23:19] being has already known the idea of horse, when he sees the horse,
[23:25] he will be able to recognize it because he knew his idea. And here
[23:29] comes the idea of an immaterial world, of an eternal world, of the
[23:34] ideal platoon world, on the basis of his philosophy Aristotle, who was a
[23:42] platoon disciple, was not very happy with this solution of the ideal world,
[23:48] of that world from which we all came, where the idea was conceived.
[23:55] First that matter and is separated from it for knowledge can be shown as a
[24:03] syllogism whose premises meet some requirements. Let' s explain first, then what
[24:12] a syllogism is. It is a reasoning that is made up of two parts
[24:17] that we call premises. An example of syllogism and its premises could be the
[24:21] following first premise. Cloudy days are cold, second premise today is cloudy.
[24:30] Conclusion, or cold lying. Premises can be true or false. But Aristotle
[24:37] will tell us to know the premises must be true, immediate, better known,
[24:47] previous and causal. This seems difficult to conceive of and interpret, we
[24:53] could say it as follows. Something real and immediate and better known. It
[25:00] is something that is not demonstrable, but that is evident and that are known
[25:07] in themselves. They' re universal, they' re general. If they
[25:10] ' re within everyone' s reach. For example, all animals reproduce,
[25:15] all men are mortal. We cannot prove for certain that all animals reproduce,
[25:22] because perhaps there was some animal somewhere that was not reproduced or perhaps there was
[25:29] a man who was immortal. That is to say, we cannot prove it,
[25:36] but it is clear that all animals reproduce and that all men die.
[25:41] Therefore, it is known and it is also previous and causal, since we,
[25:48] when we know something, do not know the universal, but we know
[25:53] an experience that is within our reach as children. We learn what surrounds us,
[25:59] however, before that knowledge we can have. There is, that general
[26:04] knowledge, it is universal and then that universal is going to be the one
[26:11] that leads us by deduction to a knowledge translated in a modern way. We
[26:15] could say we know that A is equal to B, but we don'
[26:21] t know that B is equal to C. So, we don' t
[26:23] know e, but we know A and we know B. Aristo three is
[26:27] going to tell us knowing those two, we can also meet C and going
[26:33] to a cylogism we could say the following. All felines are mammals. The
[26:38] cat is a cat. Therefore, the cat is a mammal. We didn
[26:44] ' t know that the cat was a mammal, but we did know in
[26:48] general that all the cats were mammals. This is the way Aristotle proposes to
[26:52] land the melon paradox. It is a totally different solution that proposes to the
[27:00] solution of his master Plato. Plato says the human being does not know,
[27:07] remembers his knowledge. It is inside, as Socrates said, to knowledge.
[27:11] We have to. Coming out from within the disciple through Mayan mayeutics is midwife,
[27:18] that is, it is a birth in which the teacher helps knowledge to
[27:25] come to light, while Aristotle is going to say knowledge is a deduction that
[27:30] humans can make from reasoning. We said goodbye today with a phrase by the
[27:38] poet Marcelo César Fiori, who talks a little bit about how we could recognize
[27:45] something without knowing it. And that' s what this phrase says. There
[27:48] ' s a group that foreshadows, doesn' t open up to find you,
[27:55] but who dares say it won' t be you. When you find
[28:00] yourself, thank you for getting here and if you are interested in continuing to
[28:04] delve into philosophy and, above all, why we think, how we think
[28:10] and how our perception of reality is. I invite you to acquire my book
[28:14] towards the philosophy of freedom, available on Amazon, the free market and in
[28:18] publishing House of the young Thank you and until the next episode

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