The Socratic Way of Life is the first English-language book-length study of the philosopher Xenophon’s masterwork. In it, Thomas L. Pangle shows that Xenophon depicts more authentically than does Plato the true teachings and way of life of the citizen philosopher Socrates, founder of political philosophy. In the first part of the book, Pangle analyzes Xenophon’s defense of Socrates against the two charges of injustice upon which he was convicted by democratic Athens: impiety and corruption of the youth. In the second part, Pangle analyzes Xenophon’s account of how Socrates’s life as a whole was just, in the sense of helping through his teaching a wide range of people. Socrates taught by never ceasing to raise, and to progress in answering, the fundamental and enduring civic questions: what is pious and impious, noble and ignoble, just and unjust, genuine statesmanship and genuine citizenship. Inspired by Hegel’s and Nietzsche’s assessments of Xenophon as the true voice of Socrates, The Socratic Way of Life establishes the Memorabilia as the groundwork of all subsequent political philosophy.
|Publisher:||University of Chicago Press|
|Product dimensions:||6.10(w) x 9.10(h) x 1.10(d)|
About the Author
Thomas L. Pangle is the Joe R. Long Chair in Democratic Studies in the Department of Government at the University of Texas at Austin. He is the author or editor of numerous books.
Table of Contents
IntroductionPart One: Socrates’s Innocence of the Injustices for Which He Was Executed 1. Socrates Was Not Guilty of Impiety or Disbelief as Regards the Gods of Athens His Piety Proven by His Worship His Belief Proven by His Daimonion His Belief Proven by His Teaching on Divination His Belief Proven by His Attitude toward Natural Science His Belief Proven by His Fidelity to His Sacred Oath Concluding the Defense against the Charge of Impiety or Disbelief 2. Socrates Was Not Guilty of Corrupting the Young Answering a Nameless Accuser’s Charge That Socrates Promoted Contempt for the Athenian Regime and Laws Starting to Explain His Association with Critias and Alcibiades In What Sense Virtue Is Knowledge The Big Differences between Critias and Alcibiades
Critias AlcibiadesExplaining the Teaching of Socrates That Wisdom Is the Title to Rule Transition to Part 2 of the MemorabiliaPart Two: Socrates’s Active Justice, as Benefiter of Others 3. How Socrates Benefited through His Piety and His Self-Mastery His Teaching on Praying and Sacrificing Socrates’s Self-Mastery vs. Xenophon’s Sexual Indulgence Socrates’s Teaching on Divine Providence Socratic Self-Mastery vs. Conventional Self-Mastery The Virtue That Socratic Self-Mastery Serves Socrates’s Discouragement of Boasting His Teaching of Self-Mastery for the Sake of a Life Dedicated to Politics
The Setting of the Dialogue Self-Discipline as Crucial to Education for Ruling Why One Must Seek to Be One of Those Who Rule Why the Active Political Life Is the Good Life Heracles’s Choice 4. How Socrates Benefited in Regard to Family and Friends Attending to His Son and Wife Attempting to Reconcile Feuding Brothers Socrates on the Value of Extrafamilial Friendship Promoting Reflection on One’s Own Worth as a Friend Socrates on the Power and Problem of Friendship among Gentlemen How Socrates Helped Friends in Serious Economic Difficulties
A Socratic Revolution in a Desperate Friend’s Household Socrates’s Advice to a Fellow Economic Misfit A Glimpse of Socrates’s Own Economic Art Extending His Economic Art 5. How Socrates Benefited Those Reaching for the Noble/Beautiful (Kalon) His Playful Teaching of Noble Generalship Interpreting Homer on the Virtue of a Good Leader On the Goal Aimed at by a Noble Commander Assimilating Military-Political Rule to Household Management (“Oeconomics”) His Earnest Teaching of Noble Generalship On What a Statesman Needs to Know Socrates Exhorting to a Career as a Democratic Leader How Is the Beautiful/Noble Related to the Good? The Virtues as Noble/Beautiful Socrates as Arbiter of the Beautiful/Noble in Art The Profitable Beauty of Socrates’s Soul, Reflected in Comic Allegory Exhorting to the Cultivation of Beauty of Physique Promoting Everyday Self-Mastery and “Living Decorously” 6. Socrates as Beneficial Tutor The Seduction of Euthydemus The Centrality of Justice, as a Virtue of Speech and Deed The Refutation of Euthydemus’s Convictions Regarding Justice The Refutation of Euthydemus’s Convictions Regarding the Good The Refutation of Euthydemus’s Conception of Democracy Making Euthydemus Moderate as Regards Divinity Socrates Teaching Justice Teaching His Companions Self-Mastery Making His Companions More Dialectical Teaching His Associates Self-Sufficiency in Deeds Xenophon’s Conclusion Notes Works Cited Index