Plato Socrates How was Plato associated with Socrates? Plato makes it clear in his Apology of Socrates that he was a devoted young follower of Socrates. What was his Apology of Socrates? In that dialogue, Socrates is presented as mentioning Plato by name as one of those youths close enough to him to have been corrupted, How was Plato corrupted? I don't know. Are there any other interesting aspects about this article? Aristotle suggests that Socrates' idea of forms can be discovered through investigation of the natural world,
Did he have any other philosophies that related to Socrates?
Aside from Socrates idea of forms, did Aristotle have any other philosophies that related to Socrates?
The precise relationship between Plato and Socrates remains an area of contention among scholars. Plato makes it clear in his Apology of Socrates that he was a devoted young follower of Socrates. In that dialogue, Socrates is presented as mentioning Plato by name as one of those youths close enough to him to have been corrupted, if he were in fact guilty of corrupting the youth, and questioning why their fathers and brothers did not step forward to testify against him if he was indeed guilty of such a crime (33d-34a). Later, Plato is mentioned along with Crito, Critobolus, and Apollodorus as offering to pay a fine of 30 minas on Socrates' behalf, in lieu of the death penalty proposed by Meletus (38b). In the Phaedo, the title character lists those who were in attendance at the prison on Socrates' last day, explaining Plato's absence by saying, "Plato was ill". (Phaedo 59b) Plato never speaks in his own voice in his dialogues. In the Second Letter, it says, "no writing of Plato exists or ever will exist, but those now said to be his are those of a Socrates become beautiful and new" (341c); if the Letter is Plato's, the final qualification seems to call into question the dialogues' historical fidelity. In any case, Xenophon and Aristophanes seem to present a somewhat different portrait of Socrates from the one Plato paints. Some have called attention to the problem of taking Plato's Socrates to be his mouthpiece, given Socrates' reputation for irony and the dramatic nature of the dialogue form. Aristotle attributes a different doctrine with respect to Forms to Plato and Socrates (Metaphysics 987b1-11). Aristotle suggests that Socrates' idea of forms can be discovered through investigation of the natural world, unlike Plato's Forms that exist beyond and outside the ordinary range of human understanding. CANNOTANSWER
Some have called attention to the problem of taking Plato's Socrates to be his mouthpiece, given Socrates' reputation for irony
Plato ( ;  ; 428/427 or 424/423 – 348/347 BC) was a Greek philosopher born in Athens during the Classical period in Ancient Greece, founder of the Platonist school of thought and the Academy, the first institution of higher learning in the Western world.

He is widely considered a pivotal figure in the history of Ancient Greek and Western philosophy, along with his teacher, Socrates, and his most famous student, Aristotle. Plato has also often been cited as one of the founders of Western religion and spirituality. The so-called neoplatonism of philosophers such as Plotinus and Porphyry greatly influenced Christianity through Church Fathers such as Augustine. Alfred North Whitehead once noted: "the safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato."

Plato was an innovator of the written dialogue and dialectic forms in philosophy. Plato is also considered the founder of Western political philosophy. His most famous contribution is the theory of Forms known by pure reason, in which Plato presents a solution to the problem of universals known as Platonism (also ambiguously called either Platonic realism or Platonic idealism). He is also the namesake of Platonic love and the Platonic solids.

His own most decisive philosophical influences are usually thought to have been, along with Socrates, the pre-Socratics Pythagoras, Heraclitus and Parmenides, although few of his predecessors' works remain extant and much of what we know about these figures today derives from Plato himself. Unlike the work of nearly all of his contemporaries, Plato's entire body of work is believed to have survived intact for over 2,400 years. Although their popularity has fluctuated, Plato's works have consistently been read and studied.

Biography

Early life

Birth and family 

Due to a lack of surviving accounts, little is known about Plato's early life and education. Plato belonged to an aristocratic and influential family. According to a disputed tradition, reported by doxographer Diogenes Laërtius, Plato's father Ariston traced his descent from the king of Athens, Codrus, and the king of Messenia, Melanthus. According to the ancient Hellenic tradition, Codrus was said to have been descended from the mythological deity Poseidon.

Plato's mother was Perictione, whose family boasted of a relationship with the famous Athenian lawmaker and lyric poet Solon, one of the seven sages, who repealed the laws of Draco (except for the death penalty for homicide). Perictione was sister of Charmides and niece of Critias, both prominent figures of the Thirty Tyrants, known as the Thirty, the brief oligarchic regime (404–403 BC), which followed on the collapse of Athens at the end of the Peloponnesian War (431–404 BC). According to some accounts, Ariston tried to force his attentions on Perictione, but failed in his purpose; then the god Apollo appeared to him in a vision, and as a result, Ariston left Perictione unmolested.

The exact time and place of Plato's birth are unknown. Based on ancient sources, most modern scholars believe that he was born in Athens or Aegina between 429 and 423 BC, not long after the start of the Peloponnesian War.  The traditional date of Plato's birth during the 87th or 88th Olympiad, 428 or 427 BC, is based on a dubious interpretation of Diogenes Laërtius, who says, "When [Socrates] was gone, [Plato] joined Cratylus the Heracleitean and Hermogenes, who philosophized in the manner of Parmenides. Then, at twenty-eight, Hermodorus says, [Plato] went to Euclides in Megara." However, as Debra Nails argues, the text does not state that Plato left for Megara immediately after joining Cratylus and Hermogenes. In his Seventh Letter, Plato notes that his coming of age coincided with the taking of power by the Thirty, remarking, "But a youth under the age of twenty made himself a laughingstock if he attempted to enter the political arena." Thus, Nails dates Plato's birth to 424/423.

According to Neanthes, Plato was six years younger than Isocrates, and therefore was born the same year the prominent Athenian statesman Pericles died (429 BC). Jonathan Barnes regards 428 BC as the year of Plato's birth. The grammarian Apollodorus of Athens in his Chronicles argues that Plato was born in the 88th Olympiad. Both the Suda and Sir Thomas Browne also claimed he was born during the 88th Olympiad. Another legend related that, when Plato was an infant, bees settled on his lips while he was sleeping: an augury of the sweetness of style in which he would discourse about philosophy.

Besides Plato himself, Ariston and Perictione had three other children; two sons, Adeimantus and Glaucon, and a daughter Potone, the mother of Speusippus (the nephew and successor of Plato as head of the ). The brothers Adeimantus and Glaucon are mentioned in the Republic as sons of Ariston, and presumably brothers of Plato, though some have argued they were uncles. In a scenario in the Memorabilia, Xenophon confused the issue by presenting a Glaucon much younger than Plato.

Ariston appears to have died in Plato's childhood, although the precise dating of his death is difficult. Perictione then married Pyrilampes, her mother's brother, who had served many times as an ambassador to the Persian court and was a friend of Pericles, the leader of the democratic faction in Athens. Pyrilampes had a son from a previous marriage, Demus, who was famous for his beauty. Perictione gave birth to Pyrilampes' second son, Antiphon, the half-brother of Plato, who appears in Parmenides.

In contrast to his reticence about himself, Plato often introduced his distinguished relatives into his dialogues or referred to them with some precision. In addition to Adeimantus and Glaucon in the Republic, Charmides has a dialogue named after him; and Critias speaks in both Charmides and Protagoras. These and other references suggest a considerable amount of family pride and enable us to reconstruct Plato's family tree. According to Burnet, "the opening scene of the Charmides is a glorification of the whole [family] connection ... Plato's dialogues are not only a memorial to Socrates but also the happier days of his own family."

Name 
The fact that the philosopher in his maturity called himself Platon is indisputable, but the origin of this name remains mysterious. Platon is a nickname from the adjective platýs () 'broad'. Although Platon was a fairly common name (31 instances are known from Athens alone), the name does not occur in Plato's known family line. The sources of Diogenes Laërtius account for this by claiming that his wrestling coach, Ariston of Argos, dubbed him "broad" on account of his chest and shoulders, or that Plato derived his name from the breadth of his eloquence, or his wide forehead. While recalling a moral lesson about frugal living Seneca mentions the meaning of Plato's name: "His very name was given him because of his broad chest."

His true name was supposedly Aristocles (), meaning 'best reputation'. According to Diogenes Laërtius, he was named after his grandfather, as was common in Athenian society. But there is only one inscription of an Aristocles, an early archon of Athens in 605/4 BC. There is no record of a line from Aristocles to Plato's father, Ariston. Recently a scholar has argued that even the name Aristocles for Plato was a much later invention. However, another scholar claims that "there is good reason for not dismissing [the idea that Aristocles was Plato's given name] as a mere invention of his biographers", noting how prevalent that account is in our sources.

Education 
Ancient sources describe him as a bright though modest boy who excelled in his studies. Apuleius informs us that Speusippus praised Plato's quickness of mind and modesty as a boy, and the "first fruits of his youth infused with hard work and love of study". His father contributed all which was necessary to give to his son a good education, and, therefore, Plato must have been instructed in grammar, music, and gymnastics by the most distinguished teachers of his time. Plato invokes Damon many times in the Republic. Plato was a wrestler, and Dicaearchus went so far as to say that Plato wrestled at the Isthmian games. Plato had also attended courses of philosophy; before meeting Socrates, he first became acquainted with Cratylus and the Heraclitean doctrines.

Ambrose believed that Plato met Jeremiah in Egypt and was influenced by his ideas. Augustine initially accepted this claim, but later rejected it, arguing in The City of God that "Plato was born a hundred years after Jeremiah prophesied."

Later life and death 
Plato may have travelled in Italy, Sicily, Egypt, and Cyrene. Plato's own statement was that he visited Italy and Sicily at the age of forty and was disgusted by the sensuality of life there. Said to have returned to Athens at the age of forty, Plato founded one of the earliest known organized schools in Western Civilization on a plot of land in the Grove of Hecademus or Academus. This land was named after Academus, an Attic hero in Greek mythology. In historic Greek times it was adorned with oriental plane and olive plantations

The Academy was a large enclosure of ground about six stadia (a total of between a kilometer and a half mile) outside of Athens proper. One story is that the name of the  comes from the ancient hero, Academus; still another story is that the name came from a supposed former owner of the plot of land, an Athenian citizen whose name was (also) Academus; while yet another account is that it was named after a member of the army of Castor and Pollux, an Arcadian named Echedemus. The  operated until it was destroyed by Lucius Cornelius Sulla in 84 BC. Many intellectuals were schooled in the , the most prominent one being Aristotle.

Throughout his later life, Plato became entangled with the politics of the city of Syracuse. According to Diogenes Laërtius, Plato initially visited Syracuse while it was under the rule of Dionysius. During this first trip Dionysius's brother-in-law, Dion of Syracuse, became one of Plato's disciples, but the tyrant himself turned against Plato. Plato almost faced death, but he was sold into slavery. Anniceris, a Cyrenaic philosopher, subsequently bought Plato's freedom for twenty minas, and sent him home. After Dionysius's death, according to Plato's Seventh Letter, Dion requested Plato return to Syracuse to tutor Dionysius II and guide him to become a philosopher king. Dionysius II seemed to accept Plato's teachings, but he became suspicious of Dion, his uncle. Dionysius expelled Dion and kept Plato against his will. Eventually Plato left Syracuse. Dion would return to overthrow Dionysius and ruled Syracuse for a short time before being usurped by Calippus, a fellow disciple of Plato.

According to Seneca, Plato died at the age of 81 on the same day he was born. The Suda indicates that he lived to 82 years, while Neanthes claims an age of 84.   A variety of sources have given accounts of his death. One story, based on a mutilated manuscript, suggests Plato died in his bed, whilst a young Thracian girl played the flute to him. Another tradition suggests Plato died at a wedding feast. The account is based on Diogenes Laërtius's reference to an account by Hermippus, a third-century Alexandrian. According to Tertullian, Plato simply died in his sleep.

Plato owned an estate at Iphistiadae, which by will he left to a certain youth named Adeimantus, presumably a younger relative, as Plato had an elder brother or uncle by this name.

Influences

Pythagoras 

Although Socrates influenced Plato directly as related in the dialogues, the influence of Pythagoras upon Plato, or in a broader sense, the Pythagoreans, such as Archytas also appears to have been significant.  Aristotle claimed that the philosophy of Plato closely followed the teachings of the Pythagoreans, and Cicero repeats this claim: "They say Plato learned all things Pythagorean." It is probable that both were influenced by Orphism, and both believed in metempsychosis, transmigration of the soul.

Pythagoras held that all things are number, and the cosmos comes from numerical principles. He introduced the concept of form as distinct from matter, and that the physical world is an imitation of an eternal mathematical world. These ideas were very influential on Heraclitus, Parmenides and Plato.

George Karamanolis notes thatNumenius accepted both Pythagoras and Plato as the two authorities one should follow in philosophy, but he regarded Plato's authority as subordinate to that of Pythagoras, whom he considered to be the source of all true philosophy—including Plato's own. For Numenius it is just that Plato wrote so many philosophical works, whereas Pythagoras' views were originally passed on only orally.

According to R. M. Hare, this influence consists of three points:
The platonic Republic might be related to the idea of "a tightly organized community of like-minded thinkers", like the one established by Pythagoras in Croton.
The idea that mathematics and, generally speaking, abstract thinking is a secure basis for philosophical thinking as well as "for substantial theses in science and morals".
They shared a "mystical approach to the soul and its place in the material world".

Plato and mathematics 
Plato may have studied under the mathematician Theodorus of Cyrene, and has a dialogue named for and whose central character is the mathematician Theaetetus. While not a mathematician, Plato was considered an accomplished teacher of mathematics. Eudoxus of Cnidus, the greatest mathematician in Classical Greece, who contributed much of what is found in Euclid's Elements, was taught by Archytas and Plato. Plato helped to distinguish between pure and applied mathematics by widening the gap between "arithmetic", now called number theory and "logistic", now called arithmetic.

In the dialogue Timaeus Plato associated each of the four classical elements (earth, air, water, and fire) with a regular solid (cube, octahedron, icosahedron, and tetrahedron respectively) due to their shape, the so-called Platonic solids. The fifth regular solid, the dodecahedron, was supposed to be the element which made up the heavens.

Heraclitus and Parmenides 
The two philosophers Heraclitus and Parmenides, following the way initiated by pre-Socratic Greek philosophers such as Pythagoras, depart from mythology and begin the metaphysical tradition that strongly influenced Plato and continues today.

The surviving fragments written by Heraclitus suggest the view that all things are continuously changing, or becoming. His image of the river, with ever-changing waters, is well known.  According to some ancient traditions such as that of Diogenes Laërtius, Plato received these ideas through Heraclitus' disciple Cratylus, who held the more radical view that continuous change warrants scepticism because we cannot define a thing that does not have a permanent nature.

Parmenides adopted an altogether contrary vision, arguing for the idea of changeless Being and the view that change is an illusion. John Palmer notes "Parmenides' distinction among the principal modes of being and his derivation of the attributes that must belong to what must be, simply as such, qualify him to be seen as the founder of metaphysics or ontology as a domain of inquiry distinct from theology."

These ideas about change and permanence, or becoming and Being, influenced Plato in formulating his theory of Forms.

Plato's most self-critical dialogue is the Parmenides, which features Parmenides and his student Zeno, who, following Parmenides' denial of change, argued forcefully through his paradoxes to deny the existence of motion.

Plato's Sophist dialogue includes an Eleatic stranger, a follower of Parmenides, as a foil for his arguments against Parmenides. In the dialogue, Plato distinguishes nouns and verbs, providing some of the earliest treatment of subject and predicate. He also argues that motion and rest both "are", against followers of Parmenides who say rest is but motion is not.

Socrates 

Plato was one of the devoted young followers of Socrates. The precise relationship between Plato and Socrates remains an area of contention among scholars.

Plato never speaks in his own voice in his dialogues, and speaks as Socrates in all but the Laws. In the Second Letter, it says, "no writing of Plato exists or ever will exist, but those now said to be his are those of a Socrates become beautiful and new"; if the Letter is Plato's, the final qualification seems to call into question the dialogues' historical fidelity. In any case, Xenophon's Memorabilia and Aristophanes's The Clouds seem to present a somewhat different portrait of Socrates from the one Plato paints. The Socratic problem asks how to reconcile these various accounts. Leo Strauss notes that Socrates' reputation for irony casts doubt on whether Plato's Socrates is expressing sincere beliefs.

Aristotle attributes a different doctrine with respect to Forms to Plato and Socrates. Aristotle suggests that Socrates' idea of forms can be discovered through investigation of the natural world, unlike Plato's Forms that exist beyond and outside the ordinary range of human understanding. In the dialogues of Plato though, Socrates sometimes seems to support a mystical side, discussing reincarnation and the mystery religions, this is generally attributed to Plato. Regardless, this view of Socrates cannot be dismissed out of hand, as we cannot be sure of the differences between the views of Plato and Socrates. In the Meno Plato refers to the Eleusinian Mysteries, telling Meno he would understand Socrates's answers better if he could stay for the initiations next week. It is possible that Plato and Socrates took part in the Eleusinian Mysteries.

Philosophy

Metaphysics 
In Plato's dialogues, Socrates and his company of disputants had something to say on many subjects, including several aspects of metaphysics. These include religion and science,  human nature, love, and sexuality. More than one dialogue contrasts perception and reality, nature and custom, and body and soul. Francis Cornford referred to the "twin pillars of Platonism" as being the theory of Forms on the one hand, and, on the other hand, the doctrine of immortality of the soul.

The Forms 

"Platonism" and its theory of Forms (or theory of Ideas) denies the reality of the material world, considering it only an image or copy of the real world. The theory of Forms is first introduced in the Phaedo dialogue (also known as On the Soul), wherein Socrates refutes the pluralism of the likes of Anaxagoras, then the most popular response to Heraclitus and Parmenides, while giving the "Opposites Argument" in support of the Forms.

According to this theory of Forms, there are at least two worlds: the apparent world of concrete objects, grasped by the senses, which constantly changes, and an unchanging and unseen world of Forms or abstract objects, grasped by pure reason (), which ground what is apparent.

It can also be said there are three worlds, with the apparent world consisting of both the world of material objects and of mental images, with the "third realm" consisting of the Forms. Thus, though there is the term "Platonic idealism", this refers to Platonic Ideas or the Forms, and not to some platonic kind of idealism, an 18th-century view which sees matter as unreal in favour of mind. For Plato, though grasped by the mind, only the Forms are truly real.

Plato's Forms thus represent types of things, as well as properties, patterns, and relations, to which we refer as objects. Just as individual tables, chairs, and cars refer to objects in this world, 'tableness', 'chairness', and 'carness', as well as e. g. justice, truth, and beauty refer to objects in another world. One of Plato's most cited examples for the Forms were the truths of geometry, such as the Pythagorean theorem.

In other words, the Forms are universals given as a solution to the problem of universals, or the problem of "the One and the Many", e. g. how one predicate "red" can apply to many red objects. For Plato, this is because there is one abstract object or Form of red, redness itself, in which the several red things "participate". As Plato's solution is that universals are Forms and that Forms are real if anything is, Plato's philosophy is unambiguously called Platonic realism. According to Aristotle, Plato's best-known argument in support of the Forms was the "one over many" argument.

Aside from being immutable, timeless, changeless, and one over many, the Forms also provide definitions and the standard against which all instances are measured. In the dialogues Socrates regularly asks for the meaning – in the sense of intensional definitions – of a general term (e. g. justice, truth, beauty), and criticizes those who instead give him particular, extensional examples, rather than the quality shared by all examples.

There is thus a world of perfect, eternal, and changeless meanings of predicates, the Forms, existing in the realm of Being outside of space and time; and the imperfect sensible world of becoming, subjects somehow in a state between being and nothing, that partakes of the qualities of the Forms, and is its instantiation.

The soul 

For Plato, as was characteristic of ancient Greek philosophy, the soul was that which gave life. See this brief exchange from the Phaedo: "What is it that, when present in a body, makes it living? — A soul."

Plato advocates a belief in the immortality of the soul, and several dialogues end with long speeches imagining the afterlife. In the Timaeus, Socrates locates the parts of the soul within the human body: Reason is located in the head, spirit in the top third of the torso, and the appetite in the middle third of the torso, down to the navel.

Epistemology 
Plato also discusses several aspects of epistemology.  More than one dialogue contrasts knowledge (episteme) and opinion (doxa). Plato's epistemology involves Socrates (and other characters, such as Timaeus) arguing that knowledge is not empirical, and that it comes from divine insight. The Forms are also responsible for both knowledge or certainty, and are grasped by pure reason.

In several dialogues, Socrates inverts the common man's intuition about what is knowable and what is real. Reality is unavailable to those who use their senses. Socrates says that he who sees with his eyes is blind. While most people take the objects of their senses to be real if anything is, Socrates is contemptuous of people who think that something has to be graspable in the hands to be real. In the Theaetetus, he says such people are eu amousoi (εὖ ἄμουσοι), an expression that means literally, "happily without the muses". In other words, such people are willingly ignorant, living without divine inspiration and access to higher insights about reality.

In Plato's dialogues, Socrates always insists on his ignorance and humility, that he knows nothing, so-called "Socratic irony." Several dialogues refute a series of viewpoints, but offer no positive position, thus ending in aporia.

Recollection 
In several of Plato's dialogues, Socrates promulgates the idea that knowledge is a matter of recollection of the state before one is born, and not of observation or study. Keeping with the theme of admitting his own ignorance, Socrates regularly complains of his forgetfulness. In the Meno, Socrates uses a geometrical example to expound Plato's view that knowledge in this latter sense is acquired by recollection. Socrates elicits a fact concerning a geometrical construction from a slave boy, who could not have otherwise known the fact (due to the slave boy's lack of education). The knowledge must be present, Socrates concludes, in an eternal, non-experiential form.

In other dialogues, the Sophist, Statesman, Republic, and the Parmenides, Plato himself associates knowledge with the apprehension of unchanging Forms and their relationships to one another (which he calls "expertise" in Dialectic), including through the processes of collection and division. More explicitly, Plato himself argues in the Timaeus that knowledge is always proportionate to the realm from which it is gained. In other words, if one derives one's account of something experientially, because the world of sense is in flux, the views therein attained will be mere opinions. And opinions are characterized by a lack of necessity and stability. On the other hand, if one derives one's account of something by way of the non-sensible forms, because these forms are unchanging, so too is the account derived from them. That apprehension of forms is required for knowledge may be taken to cohere with Plato's theory in the Theaetetus and Meno. Indeed, the apprehension of Forms may be at the base of the "account" required for justification, in that it offers foundational knowledge which itself needs no account, thereby avoiding an infinite regression.

Justified true belief 

Many have interpreted Plato as stating — even having been the first to write — that knowledge is justified true belief, an influential view that informed future developments in epistemology. This interpretation is partly based on a reading of the Theaetetus wherein Plato argues that knowledge is distinguished from mere true belief by the knower having an "account" of the object of their true belief. And this theory may again be seen in the Meno, where it is suggested that true belief can be raised to the level of knowledge if it is bound with an account as to the question of "why" the object of the true belief is so.

Many years later, Edmund Gettier famously demonstrated the problems of the justified true belief account of knowledge. That the modern theory of justified true belief as knowledge, which Gettier addresses, is equivalent to Plato's is accepted by some scholars but rejected by others. Plato himself also identified problems with the justified true belief definition in the Theaetetus, concluding that justification (or an "account") would require knowledge of difference, meaning that the definition of knowledge is circular.

Ethics 
Several dialogues discuss ethics including virtue and vice, pleasure and pain, crime and punishment, and justice and medicine. Plato views "The Good" as the supreme Form, somehow existing even "beyond being".

Socrates propounded a moral intellectualism which claimed nobody does bad on purpose, and to know what is good results in doing what is good; that knowledge is virtue. In the Protagoras dialogue it is argued that virtue is innate and cannot be learned.

Socrates presents the famous Euthyphro dilemma in the dialogue of the same name:  "Is the pious (τὸ ὅσιον) loved by the gods because it is pious, or is it pious because it is loved by the gods?" (10a)

Justice 
As above, in the Republic, Plato asks the question, “What is justice?” By means of the Greek term dikaiosune – a term for “justice” that captures both individual justice and the justice that informs societies, Plato is able not only to inform metaphysics, but also ethics and politics with the question: “What is the basis of moral and social obligation?” Plato's well-known answer rests upon the fundamental responsibility to seek wisdom, wisdom which leads to an understanding of the Form of the Good. Plato further argues that such understanding of Forms produces and ensures the good communal life when ideally structured under a philosopher king in a society with three classes (philosopher kings, guardians, and workers) that neatly mirror his triadic view of the individual soul (reason, spirit, and appetite). In this manner, justice is obtained when knowledge of how to fulfill one's moral and political function in society is put into practice.

Politics 

The dialogues also discuss politics. Some of Plato's most famous doctrines are contained in the Republic as well as in the Laws and the Statesman. Because these opinions are not spoken directly by Plato and vary between dialogues, they cannot be straightforwardly assumed as representing Plato's own views.

Socrates asserts that societies have a tripartite class structure corresponding to the appetite/spirit/reason structure of the individual soul. The appetite/spirit/reason are analogous to the castes of society.
 Productive (Workers) – the labourers, carpenters, plumbers, masons, merchants, farmers, ranchers, etc. These correspond to the "appetite" part of the soul.
 Protective (Warriors or Guardians) – those who are adventurous, strong and brave; in the armed forces. These correspond to the "spirit" part of the soul.
 Governing (Rulers or Philosopher Kings) – those who are intelligent, rational, self-controlled, in love with wisdom, well suited to make decisions for the community. These correspond to the "reason" part of the soul and are very few.

According to this model, the principles of Athenian democracy (as it existed in his day) are rejected as only a few are fit to rule. Instead of rhetoric and persuasion, Socrates says reason and wisdom should govern. As Socrates puts it:

 "Until philosophers rule as kings or those who are now called kings and leading men genuinely and adequately philosophize, that is, until political power and philosophy entirely coincide, while the many natures who at present pursue either one exclusively are forcibly prevented from doing so, cities will have no rest from evils,... nor, I think, will the human race."

Socrates describes these "philosopher kings" as "those who love the sight of truth" and supports the idea with the analogy of a captain and his ship or a doctor and his medicine. According to him, sailing and health are not things that everyone is qualified to practice by nature. A large part of the Republic then addresses how the educational system should be set up to produce these philosopher kings.

In addition, the ideal city is used as an image to illuminate the state of one's soul, or the will, reason, and desires combined in the human body. Socrates is attempting to make an image of a rightly ordered human, and then later goes on to describe the different kinds of humans that can be observed, from tyrants to lovers of money in various kinds of cities. The ideal city is not promoted, but only used to magnify the different kinds of individual humans and the state of their soul. However, the philosopher king image was used by many after Plato to justify their personal political beliefs. The philosophic soul according to Socrates has reason, will, and desires united in virtuous harmony. A philosopher has the moderate love for wisdom and the courage to act according to wisdom. Wisdom is knowledge about the Good or the right relations between all that exists.

Wherein it concerns states and rulers, Socrates asks which is better—a bad democracy or a country reigned by a tyrant. He argues that it is better to be ruled by a bad tyrant, than by a bad democracy (since here all the people are now responsible for such actions, rather than one individual committing many bad deeds.) This is emphasised within the Republic as Socrates describes the event of mutiny on board a ship. Socrates suggests the ship's crew to be in line with the democratic rule of many and the captain, although inhibited through ailments, the tyrant. Socrates' description of this event is parallel to that of democracy within the state and the inherent problems that arise.

According to Socrates, a state made up of different kinds of souls will, overall, decline from an aristocracy (rule by the best) to a timocracy (rule by the honourable), then to an oligarchy (rule by the few), then to a democracy (rule by the people), and finally to tyranny (rule by one person, rule by a tyrant). Aristocracy in the sense of government (politeia) is advocated in Plato's Republic. This regime is ruled by a philosopher king, and thus is grounded on wisdom and reason.

The aristocratic state, and the man whose nature corresponds to it, are the objects of Plato's analyses throughout much of the Republic, as opposed to the other four types of states/men, who are discussed later in his work. In Book VIII, Socrates states in order the other four imperfect societies with a description of the state's structure and individual character. In timocracy, the ruling class is made up primarily of those with a warrior-like character. Oligarchy is made up of a society in which wealth is the criterion of merit and the wealthy are in control. In democracy, the state bears resemblance to ancient Athens with traits such as equality of political opportunity and freedom for the individual to do as he likes. Democracy then degenerates into tyranny from the conflict of rich and poor. It is characterized by an undisciplined society existing in chaos, where the tyrant rises as a popular champion leading to the formation of his private army and the growth of oppression.

Art and poetry 
Several dialogues tackle questions about art, including rhetoric and rhapsody. Socrates says that poetry is inspired by the muses, and is not rational. He speaks approvingly of this, and other forms of divine madness (drunkenness, eroticism, and dreaming) in the Phaedrus, and yet in the Republic wants to outlaw Homer's great poetry, and laughter as well. In Ion, Socrates gives no hint of the disapproval of Homer that he expresses in the Republic. The dialogue Ion suggests that Homer's Iliad functioned in the ancient Greek world as the Bible does today in the modern Christian world: as divinely inspired literature that can provide moral guidance, if only it can be properly interpreted.

Rhetoric 
Scholars often view Plato's philosophy as at odds with rhetoric due to his criticisms of rhetoric in the Gorgias and his ambivalence toward rhetoric expressed in the Phaedrus. But other contemporary researchers contest the idea that Plato despised rhetoric and instead view his dialogues as a dramatization of complex rhetorical principles.

Unwritten doctrines 

For a long time, Plato's unwritten doctrines had been controversial. Many modern books on Plato seem to diminish its importance; nevertheless, the first important witness who mentions its existence is Aristotle, who in his Physics writes: "It is true, indeed, that the account he gives there [i.e. in Timaeus] of the participant is different from what he says in his so-called unwritten teachings ()." The term "" literally means unwritten doctrines or unwritten dogmas and it stands for the most fundamental metaphysical teaching of Plato, which he disclosed only orally, and some say only to his most trusted fellows, and which he may have kept secret from the public. The importance of the unwritten doctrines does not seem to have been seriously questioned before the 19th century.

A reason for not revealing it to everyone is partially discussed in Phaedrus where Plato criticizes the written transmission of knowledge as faulty, favouring instead the spoken logos: "he who has knowledge of the just and the good and beautiful ... will not, when in earnest, write them in ink, sowing them through a pen with words, which cannot defend themselves by argument and cannot teach the truth effectually." The same argument is repeated in Plato's Seventh Letter: "every serious man in dealing with really serious subjects carefully avoids writing." In the same letter he writes: "I can certainly declare concerning all these writers who claim to know the subjects that I seriously study ... there does not exist, nor will there ever exist, any treatise of mine dealing therewith." Such secrecy is necessary in order not "to expose them to unseemly and degrading treatment".

It is, however, said that Plato once disclosed this knowledge to the public in his lecture On the Good (), in which the Good () is identified with the One (the Unity, ), the fundamental ontological principle. The content of this lecture has been transmitted by several witnesses. Aristoxenus describes the event in the following words: "Each came expecting to learn something about the things that are generally considered good for men, such as wealth, good health, physical strength, and altogether a kind of wonderful happiness. But when the mathematical demonstrations came, including numbers, geometrical figures and astronomy, and finally the statement Good is One seemed to them, I imagine, utterly unexpected and strange; hence some belittled the matter, while others rejected it." Simplicius quotes Alexander of Aphrodisias, who states that "according to Plato, the first principles of everything, including the Forms themselves are One and Indefinite Duality (), which he called Large and Small ()", and Simplicius reports as well that "one might also learn this from Speusippus and Xenocrates and the others who were present at Plato's lecture on the Good".

Their account is in full agreement with Aristotle's description of Plato's metaphysical doctrine. In Metaphysics he writes: "Now since the Forms are the causes of everything else, he [i.e. Plato] supposed that their elements are the elements of all things. Accordingly, the material principle is the Great and Small [i.e. the Dyad], and the essence is the One (), since the numbers are derived from the Great and Small by participation in the One". "From this account it is clear that he only employed two causes: that of the essence, and the material cause; for the Forms are the cause of the essence in everything else, and the One is the cause of it in the Forms. He also tells us what the material substrate is of which the Forms are predicated in the case of sensible things, and the One in that of the Forms—that it is this the duality (the Dyad, ), the Great and Small (). Further, he assigned to these two elements respectively the causation of good and of evil".

The most important aspect of this interpretation of Plato's metaphysics is the continuity between his teaching and the Neoplatonic interpretation of Plotinus{{efn|Plotinus describes this in the last part of his final Ennead (VI, 9) entitled On the Good, or the One (). Jens Halfwassen states in Der Aufstieg zum Einen'] (2006) that "Plotinus' ontology—which should be called Plotinus' henology—is a rather accurate philosophical renewal and continuation of Plato's unwritten doctrine, i.e. the doctrine rediscovered by Krämer and Gaiser."}} or Ficino which has been considered erroneous by many but may in fact have been directly influenced by oral transmission of Plato's doctrine. A modern scholar who recognized the importance of the unwritten doctrine of Plato was Heinrich Gomperz who described it in his speech during the 7th International Congress of Philosophy in 1930. All the sources related to the  have been collected by Konrad Gaiser and published as Testimonia Platonica. These sources have subsequently been interpreted by scholars from the German Tübingen School of interpretation such as Hans Joachim Krämer or Thomas A. Szlezák.

 Themes of Plato's dialogues 
 Trial of Socrates 

The trial of Socrates and his death sentence is the central, unifying event of Plato's dialogues. It is relayed in the dialogues Apology, Crito, and Phaedo. Apology is Socrates' defence speech, and Crito and Phaedo take place in prison after the conviction.Apology is among the most frequently read of Plato's works. In the Apology, Socrates tries to dismiss rumours that he is a sophist and defends himself against charges of disbelief in the gods and corruption of the young. Socrates insists that long-standing slander will be the real cause of his demise, and says the legal charges are essentially false. Socrates famously denies being wise, and explains how his life as a philosopher was launched by the Oracle at Delphi. He says that his quest to resolve the riddle of the oracle put him at odds with his fellow man, and that this is the reason he has been mistaken for a menace to the city-state of Athens.

In Apology, Socrates is presented as mentioning Plato by name as one of those youths close enough to him to have been corrupted, if he were in fact guilty of corrupting the youth, and questioning why their fathers and brothers did not step forward to testify against him if he was indeed guilty of such a crime. Later, Plato is mentioned along with Crito, Critobolus, and Apollodorus as offering to pay a fine of 30 minas on Socrates' behalf, in lieu of the death penalty proposed by Meletus. In the Phaedo, the title character lists those who were in attendance at the prison on Socrates' last day, explaining Plato's absence by saying, "Plato was ill".

 The trial in other dialogues 

If Plato's important dialogues do not refer to Socrates' execution explicitly, they allude to it, or use characters or themes that play a part in it. Five dialogues foreshadow the trial: In the Theaetetus and the Euthyphro Socrates tells people that he is about to face corruption charges.Euthyphro 2a–b In the Meno, one of the men who brings legal charges against Socrates, Anytus, warns him about the trouble he may get into if he does not stop criticizing important people. In the Gorgias, Socrates says that his trial will be like a doctor prosecuted by a cook who asks a jury of children to choose between the doctor's bitter medicine and the cook's tasty treats. In the Republic, Socrates explains why an enlightened man (presumably himself) will stumble in a courtroom situation. Plato's support of aristocracy and distrust of democracy is also taken to be partly rooted in a democracy having killed Socrates. In the Protagoras, Socrates is a guest at the home of Callias, son of Hipponicus, a man whom Socrates disparages in the Apology as having wasted a great amount of money on sophists' fees.

Two other important dialogues, the Symposium and the Phaedrus, are linked to the main storyline by characters. In the Apology, Socrates says Aristophanes slandered him in a comic play, and blames him for causing his bad reputation, and ultimately, his death. In the Symposium, the two of them are drinking together with other friends. The character Phaedrus is linked to the main story line by character (Phaedrus is also a participant in the Symposium and the Protagoras) and by theme (the philosopher as divine emissary, etc.) The Protagoras is also strongly linked to the Symposium by characters: all of the formal speakers at the Symposium (with the exception of Aristophanes) are present at the home of Callias in that dialogue. Charmides and his guardian Critias are present for the discussion in the Protagoras. Examples of characters crossing between dialogues can be further multiplied. The Protagoras contains the largest gathering of Socratic associates.

In the dialogues Plato is most celebrated and admired for, Socrates is concerned with human and political virtue, has a distinctive personality, and friends and enemies who "travel" with him from dialogue to dialogue. This is not to say that Socrates is consistent: a man who is his friend in one dialogue may be an adversary or subject of his mockery in another. For example, Socrates praises the wisdom of Euthyphro many times in the Cratylus, but makes him look like a fool in the Euthyphro. He disparages sophists generally, and Prodicus specifically in the Apology, whom he also slyly jabs in the Cratylus for charging the hefty fee of fifty drachmas for a course on language and grammar. However, Socrates tells Theaetetus in his namesake dialogue that he admires Prodicus and has directed many pupils to him. Socrates' ideas are also not consistent within or between or among dialogues.

 Allegories Mythos and logos are terms that evolved throughout classical Greek history. In the times of Homer and Hesiod (8th century BC) they were essentially synonyms, and contained the meaning of 'tale' or 'history'. Later came historians like Herodotus and Thucydides, as well as philosophers like Heraclitus and Parmenides and other Presocratics who introduced a distinction between both terms; mythos became more a nonverifiable account, and logos a rational account.  It may seem that Plato, being a disciple of Socrates and a strong partisan of philosophy based on logos, should have avoided the use of myth-telling. Instead, he made abundant use of it. This fact has produced analytical and interpretative work, in order to clarify the reasons and purposes for that use.

Plato, in general, distinguished between three types of myth. First, there were the false myths, like those based on stories of gods subject to passions and sufferings, because reason teaches that God is perfect. Then came the myths based on true reasoning, and therefore also true. Finally, there were those non-verifiable because beyond of human reason, but containing some truth in them. Regarding the subjects of Plato's myths, they are of two types, those dealing with the origin of the universe, and those about morals and the origin and fate of the soul.

It is generally agreed that the main purpose for Plato in using myths was didactic. He considered that only a few people were capable or interested in following a reasoned philosophical discourse, but men in general are attracted by stories and tales. Consequently, then, he used the myth to convey the conclusions of the philosophical reasoning. Some of Plato's myths were based in traditional ones, others were modifications of them, and finally, he also invented altogether new myths. Notable examples include the story of Atlantis, the Myth of Er, and the Allegory of the Cave.

 The Cave 

The theory of Forms is most famously captured in his Allegory of the Cave, and more explicitly in his analogy of the sun and the divided line. The Allegory of the Cave is a paradoxical analogy wherein Socrates argues that the invisible world is the most intelligible (noeton) and that the visible world ((h)oraton) is the least knowable, and the most obscure.

Socrates says in the Republic that people who take the sun-lit world of the senses to be good and real are living pitifully in a den of evil and ignorance. Socrates admits that few climb out of the den, or cave of ignorance, and those who do, not only have a terrible struggle to attain the heights, but when they go back down for a visit or to help other people up, they find themselves objects of scorn and ridicule.

According to Socrates, physical objects and physical events are "shadows" of their ideal or perfect forms, and exist only to the extent that they instantiate the perfect versions of themselves. Just as shadows are temporary, inconsequential epiphenomena produced by physical objects, physical objects are themselves fleeting phenomena caused by more substantial causes, the ideals of which they are mere instances. For example, Socrates thinks that perfect justice exists (although it is not clear where) and his own trial would be a cheap copy of it.

The Allegory of the Cave is intimately connected to his political ideology, that only people who have climbed out of the cave and cast their eyes on a vision of goodness are fit to rule. Socrates claims that the enlightened men of society must be forced from their divine contemplation and be compelled to run the city according to their lofty insights. Thus is born the idea of the "philosopher-king", the wise person who accepts the power thrust upon him by the people who are wise enough to choose a good master. This is the main thesis of Socrates in the Republic, that the most wisdom the masses can muster is the wise choice of a ruler.

 Ring of Gyges 
A ring which could make one invisible, the Ring of Gyges is proposed in the Republic by the character of Glaucon, and considered by the rest of the characters for its ethical consequences, whether an individual possessing it would be most happy abstaining or doing injustice.

 Chariot 
He also compares the soul (psyche) to a chariot. In this allegory he introduces a triple soul composed of a charioteer and two horses. The charioteer is a symbol of the intellectual and logical part of the soul (logistikon), and the two horses represent the moral virtues (thymoeides) and passionate instincts (epithymetikon), respectively, to illustrate the conflict between them.

 Dialectic 
Socrates employs a dialectic method which proceeds by questioning. The role of dialectic in Plato's thought is contested but there are two main interpretations: a type of reasoning and a method of intuition. Simon Blackburn adopts the first, saying that Plato's dialectic is "the process of eliciting the truth by means of questions aimed at opening out what is already implicitly known, or at exposing the contradictions and muddles of an opponent's position." A similar interpretation has been put forth by Louis Hartz, who compares Plato's dialectic to that of Hegel. According to this view, opposing arguments improve upon each other, and prevailing opinion is shaped by the synthesis of many conflicting ideas over time. Each new idea exposes a flaw in the accepted model, and the epistemological substance of the debate continually approaches the truth. Hartz's is a teleological interpretation at the core, in which philosophers will ultimately exhaust the available body of knowledge and thus reach "the end of history." Karl Popper, on the other hand, claims that dialectic is the art of intuition for "visualising the divine originals, the Forms or Ideas, of unveiling the Great Mystery behind the common man's everyday world of appearances."

 Family 
Plato often discusses the father-son relationship and the question of whether a father's interest in his sons has much to do with how well his sons turn out. In ancient Athens, a boy was socially located by his family identity, and Plato often refers to his characters in terms of their paternal and fraternal relationships. Socrates was not a family man, and saw himself as the son of his mother, who was apparently a midwife. A divine fatalist, Socrates mocks men who spent exorbitant fees on tutors and trainers for their sons, and repeatedly ventures the idea that good character is a gift from the gods. Plato's dialogue Crito reminds Socrates that orphans are at the mercy of chance, but Socrates is unconcerned. In the Theaetetus, he is found recruiting as a disciple a young man whose inheritance has been squandered. Socrates twice compares the relationship of the older man and his boy lover to the father-son relationship,Republic 3.403b and in the Phaedo, Socrates' disciples, towards whom he displays more concern than his biological sons, say they will feel "fatherless" when he is gone.

Though Plato agreed with Aristotle that women were inferior to men, in the fourth book of the Republic the character of Socrates says this was only because of nomos or custom and not because of nature, and thus women needed paidia, rearing or education to be equal to men. In the "merely probable tale" of the eponymous character in the Timaeus,  unjust men who live corrupted lives would be reincarnated as women or various animal kinds.

 Narration 
Plato never presents himself as a participant in any of the dialogues, and with the exception of the Apology, there is no suggestion that he heard any of the dialogues firsthand. Some dialogues have no narrator but have a pure "dramatic" form (examples: Meno, Gorgias, Phaedrus, Crito, Euthyphro), some dialogues are narrated by Socrates, wherein he speaks in first person (examples: Lysis, Charmides, Republic). One dialogue, Protagoras, begins in dramatic form but quickly proceeds to Socrates' narration of a conversation he had previously with the sophist for whom the dialogue is named; this narration continues uninterrupted till the dialogue's end.

Two dialogues Phaedo and Symposium also begin in dramatic form but then proceed to virtually uninterrupted narration by followers of Socrates. Phaedo, an account of Socrates' final conversation and hemlock drinking, is narrated by Phaedo to Echecrates in a foreign city not long after the execution took place. The Symposium is narrated by Apollodorus, a Socratic disciple, apparently to Glaucon. Apollodorus assures his listener that he is recounting the story, which took place when he himself was an infant, not from his own memory, but as remembered by Aristodemus, who told him the story years ago.

The Theaetetus is a peculiar case: a dialogue in dramatic form embedded within another dialogue in dramatic form. In the beginning of the Theaetetus, Euclides says that he compiled the conversation from notes he took based on what Socrates told him of his conversation with the title character. The rest of the Theaetetus is presented as a "book" written in dramatic form and read by one of Euclides' slaves. Some scholars take this as an indication that Plato had by this date wearied of the narrated form. With the exception of the Theaetetus, Plato gives no explicit indication as to how these orally transmitted conversations came to be written down.

 History of Plato's dialogues 

Thirty-five dialogues and thirteen letters (the Epistles) have traditionally been ascribed to Plato, though modern scholarship doubts the authenticity of at least some of these. Plato's writings have been published in several fashions; this has led to several conventions regarding the naming and referencing of Plato's texts.

The usual system for making unique references to sections of the text by Plato derives from a 16th-century edition of Plato's works by Henricus Stephanus known as Stephanus pagination.

One tradition regarding the arrangement of Plato's texts is according to tetralogies. This scheme is ascribed by Diogenes Laërtius to an ancient scholar and court astrologer to Tiberius named Thrasyllus. The list includes works of doubtful authenticity (written in italic), and includes the Letters. 
1st tetralogy
Euthyphro, Apology, Crito, Phaedo
2nd tetralogy
Cratylus, Theatetus, Sophist, Statesman
3nd tetralogy
Parmenides, Philebus, Symposium, Phaedrus
4th tetralogy
Alcibiades I, Alcibiades II, Hipparchus, Lovers5th tetralogyTheages, Charmides, Laches, Lysis
6th tetralogy
Euthydemus, Protagoras, Gorgias, Meno
7th tetralogy
Hippias Major, Hippias Minor, Ion, Menexenus
8th tetralogy
Clitophon, Republic, Timaeus, Critias
9th tetralogyMinos, Laws, Epinomis, Letters Chronology 
No one knows the exact order Plato's dialogues were written in, nor the extent to which some might have been later revised and rewritten.  The works are usually grouped into Early (sometimes by some into Transitional), Middle, and Late period.Robin Barrow (Professor of Philosophy of Education at Simon Fraser University, Canada and Fellow of The Royal Society of Canada), Plato: Appendix 2: Notes on the authenticity and Groupings of Plato's works , Bloomsbury Publishing, 2014 . This choice to group chronologically is thought worthy of criticism by some (Cooper et al), given that it is recognized that there is no absolute agreement as to the true chronology, since the facts of the temporal order of writing are not confidently ascertained. Chronology was not a consideration in ancient times, in that groupings of this nature are virtually absent (Tarrant) in the extant writings of ancient Platonists.

Whereas those classified as "early dialogues" often conclude in aporia, the so-called "middle dialogues" provide more clearly stated positive teachings that are often ascribed to Plato such as the theory of Forms. The remaining dialogues are classified as "late" and are generally agreed to be difficult and challenging pieces of philosophy. This grouping is the only one proven by stylometric analysis. Among those who classify the dialogues into periods of composition, Socrates figures in all of the "early dialogues" and they are considered the most faithful representations of the historical Socrates.

The following represents one relatively common division.  It should, however, be kept in mind that many of the positions in the ordering are still highly disputed, and also that the very notion that Plato's dialogues can or should be "ordered" is by no means universally accepted.  Increasingly in the most recent Plato scholarship, writers are sceptical of the notion that the order of Plato's writings can be established with any precision, though Plato's works are still often characterized as falling at least roughly into three groups.

Early: Apology, Charmides, Crito, Euthyphro, Gorgias, Hippias Minor, Hippias Major, Ion, Laches, Lysis, ProtagorasMiddle: Cratylus, Euthydemus, Meno, Parmenides, Phaedo, Phaedrus, Republic, Symposium, TheatetusLate: Critias, Sophist, Statesman, Timaeus, Philebus, Laws.A significant distinction of the early Plato and the later Plato has been offered by scholars such as E.R. Dodds and has been summarized by Harold Bloom in his book titled Agon: "E.R. Dodds is the classical scholar whose writings most illuminated the Hellenic descent (in) The Greeks and the Irrational ... In his chapter on Plato and the Irrational Soul ... Dodds traces Plato's spiritual evolution from the pure rationalist of the Protagoras to the transcendental psychologist, influenced by the Pythagoreans and Orphics, of the later works culminating in the Laws."

Lewis Campbell was the first to make exhaustive use of stylometry to prove the great probability that the Critias, Timaeus, Laws, Philebus, Sophist, and Statesman were all clustered together as a group, while the Parmenides, Phaedrus, Republic, and Theaetetus belong to a separate group, which must be earlier (given Aristotle's statement in his Politics that the Laws was written after the Republic; cf. Diogenes Laërtius Lives 3.37). What is remarkable about Campbell's conclusions is that, in spite of all the stylometric studies that have been conducted since his time, perhaps the only chronological fact about Plato's works that can now be said to be proven by stylometry is the fact that Critias, Timaeus, Laws, Philebus, Sophist, and Statesman are the latest of Plato's dialogues, the others earlier.Protagoras  is often considered one of the last of the "early dialogues". Three dialogues are often considered "transitional" or "pre-middle": Euthydemus, Gorgias, and Meno. Proponents of dividing the dialogues into periods often consider the Parmenides and Theaetetus to come late in the middle period and be transitional to the next, as they seem to treat the theory of Forms critically (Parmenides) or only indirectly (Theaetetus). Ritter's stylometric analysis places Phaedrus as probably after Theaetetus and Parmenides, although it does not relate to the theory of Forms in the same way. The first book of the Republic is often thought to have been written significantly earlier than the rest of the work, although possibly having undergone revisions when the later books were attached to it.

While looked to for Plato's "mature" answers to the questions posed by his earlier works, those answers are difficult to discern. Some scholars indicate that the theory of Forms is absent from the late dialogues, its having been refuted in the Parmenides, but there is not total consensus that the Parmenides actually refutes the theory of Forms.

 Writings of doubted authenticity 
Jowett mentions in his Appendix to Menexenus, that works which bore the character of a writer were attributed to that writer even when the actual author was unknown.

For below:

(*) if there is no consensus among scholars as to whether Plato is the author, and (‡) if most scholars agree that Plato is not the author of the work.Alcibiades I (*), Alcibiades II (‡), Clitophon (*), Epinomis (‡), Letters (*), Hipparchus (‡), Menexenus (*), Minos (‡), Lovers (‡), Theages (‡)

 Spurious writings 
The following works were transmitted under Plato's name, most of them already considered spurious in antiquity, and so were not included by Thrasyllus in his tetralogical arrangement. These works are labelled as Notheuomenoi ("spurious") or Apocrypha.Axiochus, Definitions, Demodocus, Epigrams, Eryxias, Halcyon, On Justice, On Virtue, Sisyphus.

 Textual sources and history 

Some 250 known manuscripts of Plato survive. The texts of Plato as received today apparently represent the complete written philosophical work of Plato and are generally good by the standards of textual criticism. No modern edition of Plato in the original Greek represents a single source, but rather it is reconstructed from multiple sources which are compared with each other. These sources are medieval manuscripts written on vellum (mainly from 9th to 13th century AD Byzantium), papyri (mainly from late antiquity in Egypt), and from the independent testimonia of other authors who quote various segments of the works (which come from a variety of sources). The text as presented is usually not much different from what appears in the Byzantine manuscripts, and papyri and testimonia just confirm the manuscript tradition. In some editions, however, the readings in the papyri or testimonia are favoured in some places by the editing critic of the text. Reviewing editions of papyri for the Republic in 1987, Slings suggests that the use of papyri is hampered due to some poor editing practices.

In the first century AD, Thrasyllus of Mendes had compiled and published the works of Plato in the original Greek, both genuine and spurious. While it has not survived to the present day, all the extant medieval Greek manuscripts are based on his edition.

The oldest surviving complete manuscript for many of the dialogues is the Clarke Plato (Codex Oxoniensis Clarkianus 39, or Codex Boleianus MS E.D. Clarke 39), which was written in Constantinople in 895 and acquired by Oxford University in 1809. The Clarke is given the siglum B in modern editions. B contains the first six tetralogies and is described internally as being written by "John the Calligrapher" on behalf of Arethas of Caesarea. It appears to have undergone corrections by Arethas himself. For the last two tetralogies and the apocrypha, the oldest surviving complete manuscript is Codex Parisinus graecus 1807, designated A, which was written nearly contemporaneously to B, circa 900 AD. A must be a copy of the edition edited by the patriarch, Photios, teacher of Arethas.RS Brumbaugh, Plato for the Modern Age (p. 199) , University Press of America, 1991 .A probably had an initial volume containing the first 7 tetralogies which is now lost, but of which a copy was made, Codex Venetus append. class. 4, 1, which has the siglum T. The oldest manuscript for the seventh tetralogy is Codex Vindobonensis 54. suppl. phil. Gr. 7, with siglum W, with a supposed date in the twelfth century. In total there are fifty-one such Byzantine manuscripts known, while others may yet be found.

To help establish the text, the older evidence of papyri and the independent evidence of the testimony of commentators and other authors (i.e., those who quote and refer to an old text of Plato which is no longer extant) are also used. Many papyri which contain fragments of Plato's texts are among the Oxyrhynchus Papyri. The 2003 Oxford Classical Texts edition by Slings even cites the Coptic translation of a fragment of the Republic in the Nag Hammadi library as evidence. Important authors for testimony include Olympiodorus the Younger, Plutarch, Proclus, Iamblichus, Eusebius, and Stobaeus.

During the early Renaissance, the Greek language and, along with it, Plato's texts were reintroduced to Western Europe by Byzantine scholars. In September or October 1484 Filippo Valori and Francesco Berlinghieri printed 1025 copies of Ficino's translation, using the printing press at the Dominican convent S.Jacopo di Ripoli. Cosimo had been influenced toward studying Plato by the many Byzantine Platonists in Florence during his day, including George Gemistus Plethon.

The 1578 edition of Plato's complete works published by Henricus Stephanus (Henri Estienne) in Geneva also included parallel Latin translation and running commentary by Joannes Serranus (Jean de Serres). It was this edition which established standard Stephanus pagination, still in use today.

 Modern editions 
The Oxford Classical Texts offers the current standard complete Greek text of Plato's complete works. In five volumes edited by John Burnet, its first edition was published 1900–1907, and it is still available from the publisher, having last been printed in 1993. The second edition is still in progress with only the first volume, printed in 1995, and the Republic, printed in 2003, available. The Cambridge Greek and Latin Texts and Cambridge Classical Texts and Commentaries series includes Greek editions of the Protagoras, Symposium, Phaedrus, Alcibiades, and Clitophon, with English philological, literary, and, to an extent, philosophical commentary.Cambridge Classical Texts and Commentaries. Cambridge University Press One distinguished edition of the Greek text is E. R. Dodds' of the Gorgias, which includes extensive English commentary.

The modern standard complete English edition is the 1997 Hackett Plato, Complete Works, edited by John M. Cooper. For many of these translations Hackett offers separate volumes which include more by way of commentary, notes, and introductory material. There is also the Clarendon Plato Series by Oxford University Press which offers English translations and thorough philosophical commentary by leading scholars on a few of Plato's works, including John McDowell's version of the Theaetetus. Cornell University Press has also begun the Agora series of English translations of classical and medieval philosophical texts, including a few of Plato's.

 Criticism 

The most famous criticism of the Theory of Forms is the Third Man Argument by Aristotle in the Metaphysics. Plato had actually already considered this objection with the idea of "large" rather than "man" in the dialogue Parmenides, using the elderly Elean philosophers Parmenides and Zeno characters anachronistically to criticize the character of the younger Socrates who proposed the idea. The dialogue ends in aporia.

Many recent philosophers have diverged from what some would describe as the ontological models and moral ideals characteristic of traditional Platonism. A number of these postmodern philosophers have thus appeared to disparage Platonism from more or less informed perspectives. Friedrich Nietzsche notoriously attacked Plato's "idea of the good itself" along with many fundamentals of Christian morality, which he interpreted as "Platonism for the masses" in one of his most important works, Beyond Good and Evil (1886). Martin Heidegger argued against Plato's alleged obfuscation of Being in his incomplete tome, Being and Time (1927), and the philosopher of science Karl Popper argued in The Open Society and Its Enemies (1945) that Plato's alleged proposal for a utopian political regime in the Republic was prototypically totalitarian.

 Legacy 
 In the arts 

Plato's Academy mosaic was created in the villa of T. Siminius Stephanus in Pompeii, around 100 BC to 100 CE. The School of Athens fresco by Raphael features Plato also as a central figure. The Nuremberg Chronicle depicts Plato and others as anachronistic schoolmen.

 In philosophy 
Plato's thought is often compared with that of his most famous student, Aristotle, whose reputation during the Western Middle Ages so completely eclipsed that of Plato that the Scholastic philosophers referred to Aristotle as "the Philosopher". However, the study of Plato continued in the Byzantine Empire, the Caliphates during the Islamic Golden Age, and Spain during Golden age of Jewish culture.

The only Platonic work known to western scholarship was Timaeus, until translations were made after the fall of Constantinople, which occurred during 1453. George Gemistos Plethon brought Plato's original writings from Constantinople in the century of its fall. It is believed that Plethon passed a copy of the Dialogues to Cosimo de' Medici when in 1438 the Council of Ferrara, called to unify the Greek and Latin Churches, was adjourned to Florence, where Plethon then lectured on the relation and differences of Plato and Aristotle, and fired Cosimo with his enthusiasm; Cosimo would supply Marsilio Ficino with Plato's text for translation to Latin. During the early Islamic era, Persian, Arab, and Jewish scholars translated much of Plato into Arabic and wrote commentaries and interpretations on Plato's, Aristotle's and other Platonist philosophers' works (see Al-Kindi, Al-Farabi, Avicenna, Averroes, Hunayn ibn Ishaq). Plato is also referenced by Jewish philosopher and Talmudic scholar Maimonides in his The Guide for the Perplexed. Many of these commentaries on Plato were translated from Arabic into Latin and as such influenced Medieval scholastic philosophers.

During the Renaissance, with the general resurgence of interest in classical civilization, knowledge of Plato's philosophy would become widespread again in the West. Many of the greatest early modern scientists and artists who broke with Scholasticism and fostered the flowering of the Renaissance, with the support of the Plato-inspired Lorenzo (grandson of Cosimo), saw Plato's philosophy as the basis for progress in the arts and sciences. More problematic was Plato's belief in metempsychosis as well as his ethical views (on polyamory and euthanasia in particular), which did not match those of Christianity. It was Plethon's student Bessarion who reconciled Plato with Christian theology, arguing that Plato's views were only ideals, unattainable due to the fall of man. The Cambridge Platonists were an influential group active in the 17th century.

By the 19th century, Plato's reputation was restored, and at least on par with Aristotle's. Notable Western philosophers have continued to draw upon Plato's work since that time. Plato's influence has been especially strong in mathematics and the sciences. Plato's resurgence further inspired some of the greatest advances in logic since Aristotle, primarily through Gottlob Frege and his followers Kurt Gödel, Alonzo Church, and Alfred Tarski. Albert Einstein suggested that the scientist who takes philosophy seriously would have to avoid systematization and take on many different roles, and possibly appear as a Platonist or Pythagorean, in that such a one would have "the viewpoint of logical simplicity as an indispensable and effective tool of his research." Werner Heisenberg stated that “My mind was formed by studying philosophy, Plato and that sort of thing". and that "Modern physics has definitely decided in favor of Plato. In fact the smallest units of matter are not physical objects in the ordinary sense; they are forms, ideas which can be expressed unambiguously only in mathematical language" Samuel Taylor Coleridge said: Everybody is born either a Platonist or an Aristotelian.

The political philosopher and professor Leo Strauss is considered by some as the prime thinker involved in the recovery of Platonic thought in its more political, and less metaphysical, form. Strauss' political approach was in part inspired by the appropriation of Plato and Aristotle by medieval Jewish and Islamic political philosophers, especially Maimonides and Al-Farabi, as opposed to the Christian metaphysical tradition that developed from Neoplatonism. Deeply influenced by Nietzsche and Heidegger, Strauss nonetheless rejects their condemnation of Plato and looks to the dialogues for a solution to what all three latter-day thinkers acknowledge as 'the crisis of the West.

W. V. O. Quine dubbed the problem of negative existentials "Plato's beard". Noam Chomsky dubbed the problem of knowledge Plato's problem. One author calls the definist fallacy the Socratic fallacy.

More broadly, platonism (sometimes distinguished from Plato's particular view by the lowercase) refers to the view that there are many abstract objects. Still to this day, platonists take number and the truths of mathematics as the best support in favour of this view. Most mathematicians think, like platonists, that numbers and the truths of mathematics are perceived by reason rather than the senses yet exist independently of minds and people, that is to say, they are discovered rather than invented.

Contemporary platonism is also more open to the idea of there being infinitely many abstract objects, as numbers or propositions might qualify as abstract objects, while ancient Platonism seemed to resist this view, possibly because of the need to overcome the problem of "the One and the Many". Thus e. g. in the Parmenides dialogue, Plato denies there are Forms for more mundane things like hair and mud. However, he repeatedly does support the idea that there are Forms of artifacts, e. g. the Form of Bed. Contemporary platonism also tends to view abstract objects as unable to cause anything, but it is unclear whether the ancient Platonists felt this way.

 See also 

 Philosophy 
 Socratic Problem
 Platonic Academy
 Plato's unwritten doctrines
 List of speakers in Plato's dialogues
 Commentaries on Plato
 Neoplatonism
 Academic Skepticism

 Ancient scholarship 
 Philip of Opus, Plato's amanuensis
 Aristotle
 Aristonymus, Plato's friend and student whom he sent in his stead as lawgiver of Megalopolis in Arcadia
 Python and Heraclides of Aenus, students of Plato who assassinated the tyrannical ruler of Thrace, Cotys I
 Speusippus, Plato's nephew and the second scholarch of the 
 Menedemus of Pyrrha
 Xenocrates
 Crantor
 Polemon
 Crates of Athens
 Arcesilaus
 Carneades
 Plotinus, founder of Neoplatonism, although he had no connection to the previous Academy of Plato
 Proclus
 Ammonius Saccas
 Thrasyllus of Mendes, editor of Plato's works

 Medieval scholarship 
 Yahya Ibn al-Batriq, Syrian scholar and associate of Al-Kindi who translated Timaeus into Arabic
 Hunayn ibn Ishaq, Arab scholar who either amended or surpassed the Timaeus of al-Batriq and translated Plato's Republic and Laws into Arabic
 Ishaq ibn Hunayn, translated Plato's Sophist with the commentary of Olympiodorus the Younger
 Yahya ibn Adi, translated Laws into Arabic
 Al-Farabi, author of a commentary on Plato's political philosophy
 Averroes, author of a commentary on the Republic Modern scholarship 
 Marsilio Ficino, Italian scholar and first translator of Plato's complete works into Latin
 Stephanus pagination, the standard reference numbering in Platonic scholarship, based on the 1578 complete Latin translation by Jean de Serres, and published by Henri Estienne
 Johann Gottfried Stallbaum, major Plato scholar and commentator in Latin
 Eduard Zeller, scholar and classicist
 Ulrich von Wilamowitz-Moellendorff, Plato scholar and classicist
 John Alexander Stewart, major Plato scholar and classicist
 Victor Cousin, scholar and the first translator Plato's complete works into French
 Émile Saisset, scholar and a translator Plato's complete works into French
 Émile Chambry, scholar and a translator Plato's complete works into French
 Pentti Saarikoski, translator into Finnish
 Friedrich Schleiermacher, philologist and the first to translate Plato's complete works into German
 Otto Apelt, scholar and translator Plato's complete works into German
 Benjamin Jowett, scholar and the first translated Plato's complete works into English
 Lewis Campbell, scholar and author of commentaries
 Martin Heidegger, philosopher and author of a commentary on Plato's Sophist James Adam, major Plato scholar and author of the authoritative critical edition of the Republic
 John Burnet, major Plato scholar and translator
 Francis Macdonald Cornford, translator of Republic and author of commentaries
 Reginald Hackforth, classical scholar and translator of Phaedrus William Keith Chambers Guthrie, classical scholar and historian
 E. R. Dodds, classical scholar and author of commentaries on Plato
 Thomas Taylor, classical scholar and translator
 Édouard des Places, classical philologist, and translator of Plato's Laws in French
 Allan Bloom, major Plato scholar and translator of Republic in English
 Myles Burnyeat, major Plato scholar
 Harold F. Cherniss, major Plato scholar
 Guy Cromwell Field, Plato scholar
 Paul Friedländer, Plato scholar
 Terence Irwin, major Plato scholar
 Richard Kraut, major Plato scholar
 Ellen Francis Mason, translator of Plato
 Eric Havelock, Plato scholar
 Debra Nails, Plato scholar
 Alexander Nehamas, major Plato scholar
 Thomas Pangle, major Plato scholar and translator of Laws in English
 Eugène Napoleon Tigerstedt, major Plato scholar
 Paul Shorey, major Plato scholar and translator of Republic
 John Madison Cooper, major Plato scholar and translator of several works of Plato, and editor of the Hackett edition of the complete works of Plato in English
 Leo Strauss, major Plato scholar and author of commentaries of Platonic political philosophy
 Jacob Klein, Plato scholar and author of commentaries on Meno Seth Benardete, major Plato scholar
 Gregory Vlastos, major Plato scholar
 Hans-Georg Gadamer, major Plato scholar
 Paul Woodruff, major Plato scholar
 Gisela Striker, Plato scholar
 Heinrich Gomperz, Plato scholar
 David Sedley, Plato scholar
 Gábor Betegh, Plato scholar
 Karl Albert, Plato scholar
 Herwig Görgemanns, Plato scholar
 John M. Dillon, Plato scholar
 Catherine Zuckert, Plato scholar and political philosopher
 Julia Annas, Plato scholar and moral philosopher
 John McDowell, translated Theaetetus in English
 Robin Waterfield, Plato scholar and translator in English
 Léon Robin, scholar of Ancient Greek philosophy, translator of the complete works of Plato in French
 Alain Badiou, French philosopher, loosely translated Republic in French
 Chen Chung-hwan, scholar and commentator, translated Parmenides in Chinese
 Liu Xiaofeng, scholar and commentator, translated Symposium in Chinese
 Michitaro Tanaka and Norio Fujisawa, translators of the complete works of Plato in Japanese
 Joseph Gerhard Liebes, major scholar and commentator, the first to translate Plato's complete works in Hebrew
 Margalit Finkelberg, scholar and commentator, translated Symposium in Hebrew
 Virgilio S. Almario, translated Republic to Filipino
 Roque Ferriols, translated Apology to Filipino
 Mahatma Gandhi, translated Apology in Gujarati
 Zakir Husain, Indian politician and academic, translated Republic in Urdu
 Pierre Hadot, scholar and author of commentaries of Plato in French
 Luc Brisson, translator and author of commentaries on several works of Plato, and editor of the complete French translations; widely considered to be the most important contemporary scholar of Plato

 Other 
 Oxyrhynchus Papyri, including the Papyrus Oxyrhynchus 228, containing the oldest fragment of the Laches, and Papyrus Oxyrhynchus 24, that of the Book X of the Republic
 Plato's Dream, a story written in the 18th century by the French philosopher and satirist Voltaire
 Plato, a lunar impact crater on the Moon aged 3.8 billion years, named after the Greek philosopher
 PLATO (spacecraft), a proposed space telescope under development by the European Space Agency for launch in 2026, named after the Greek philosopher

 Notes 

 References 

 Works cited 
Primary sources (Greek and Roman)

 Apuleius, De Dogmate Platonis, I. See original text in Latin Library.
 Aristophanes, The Wasps. See original text in Perseus program.
 Aristotle, Metaphysics. See original text in Perseus program.
 Cicero, De Divinatione, I. See original text in Latin library.
 
  See original text in Perseus program.
  See original text in Perseus program.
  republished by: 
  See original text in Perseus program.
  See original text in Perseus program.
  See original text in Latin Library.
 , V, VIII. See original text in Perseus program.
 Xenophon, Memorabilia. See original text in Perseus program.

Secondary sources

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  Reprinted in .
 
 
 
 
 
 
  First published as "Testimonia Platonica. Quellentexte zur Schule und mündlichen Lehre Platons" as an appendix to Gaiser's Platons Ungeschriebene Lehre, Stuttgart, 1963.
  Reprinted in Gomperz, H. (1953). Philosophical Studies. Boston: Christopher Publishing House 1953, pp. 119–124.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 Further reading 

 
 Allen, R.E. (1965). Studies in Plato's Metaphysics II. Taylor & Francis. 
 Ambuel, David (2007). Image and Paradigm in Plato's Sophist. Parmenides Publishing. 
 
 Arieti, James A. Interpreting Plato: The Dialogues as Drama, Rowman & Littlefield Publishers, Inc. 
 Bakalis, Nikolaos (2005). Handbook of Greek Philosophy: From Thales to the Stoics Analysis and Fragments, Trafford Publishing 
 
 Cadame, Claude (1999). Indigenous and Modern Perspectives on Tribal Initiation Rites: Education According to Plato, pp. 278–312, in Padilla, Mark William (editor), "Rites of Passage in Ancient Greece: Literature, Religion, Society", Bucknell University Press, 1999. 
 
 Corlett, J. Angelo (2005). Interpreting Plato's Dialogues. Parmenides Publishing. 
 
 Derrida, Jacques (1972). La dissémination, Paris: Seuil. (esp. cap.: La Pharmacie de Platon, 69–199) 
 
 Fine, Gail (2000). Plato 1: Metaphysics and Epistemology Oxford University Press, US, 
 Finley, M.I. (1969). Aspects of antiquity: Discoveries and Controversies The Viking Press, Inc., US
 
 Guthrie, W.K.C. (1986). A History of Greek Philosophy (Plato – The Man & His Dialogues – Earlier Period), Cambridge University Press, 
 Guthrie, W.K.C. (1986). A History of Greek Philosophy (Later Plato & the Academy) Cambridge University Press, 
 Havelock, Eric (2005). Preface to Plato (History of the Greek Mind), Belknap Press, 
 
 Harvard University Press publishes the hardbound series Loeb Classical Library, containing Plato's works in Greek, with English translations on facing pages.
  
 Hermann, Arnold (2010). Plato's Parmenides: Text, Translation & Introductory Essay, Parmenides Publishing, 
 Irwin, Terence (1995). Plato's Ethics, Oxford University Press, US, 
 
 Jowett, Benjamin (1892). [The Dialogues of Plato. Translated into English with analyses and introductions by B. Jowett., Oxford Clarendon Press, UK, UIN:BLL01002931898
 
 

 Lilar, Suzanne (1954), Journal de l'analogiste, Paris, Éditions Julliard; Reedited 1979, Paris, Grasset. Foreword by Julien Gracq
 Lilar, Suzanne (1963), Le couple, Paris, Grasset. Translated as Aspects of Love in Western Society in 1965, with a foreword by Jonathan Griffin London, Thames and Hudson.
 Lilar, Suzanne (1967) A propos de Sartre et de l'amour , Paris, Grasset.
 
 Márquez, Xavier (2012) A Stranger's Knowledge: Statesmanship, Philosophy & Law in Plato's Statesman, Parmenides Publishing. 
 
 Miller, Mitchell (2004). The Philosopher in Plato's Statesman. Parmenides Publishing. 
 Mohr, Richard D. (2006). God and Forms in Plato – and other Essays in Plato's Metaphysics. Parmenides Publishing. 
 Mohr, Richard D. (Ed.), Sattler, Barbara M. (Ed.) (2010) One Book, The Whole Universe: Plato's Timaeus Today, Parmenides Publishing. 
 Moore, Edward (2007). Plato. Philosophy Insights Series. Tirril, Humanities-Ebooks. 
 Nightingale, Andrea Wilson. (1995). "Genres in Dialogue: Plato and the Construct of Philosophy", Cambridge University Press. 
 Oxford University Press publishes scholarly editions of Plato's Greek texts in the Oxford Classical Texts series, and some translations in the Clarendon Plato Series.
 Patterson, Richard (Ed.), Karasmanis, Vassilis (Ed.), Hermann, Arnold (Ed.) (2013) Presocratics & Plato: Festschrift at Delphi in Honor of Charles Kahn, Parmenides Publishing. 
 
 
 
 Sayre, Kenneth M. (2005). Plato's Late Ontology: A Riddle Resolved. Parmenides Publishing. 
 Seung, T.K. (1996). Plato Rediscovered: Human Value and Social Order. Rowman and Littlefield. 
 
 Stewart, John. (2010). Kierkegaard and the Greek World – Socrates and Plato. Ashgate. 
 Thesleff, Holger (2009). Platonic Patterns: A Collection of Studies by Holger Thesleff, Parmenides Publishing, 
 Thomas Taylor has translated Plato's complete works.
 Thomas Taylor (1804). The Works of Plato, viz. His Fifty-Five Dialogues and Twelve Epistles 5 vols
 Vlastos, Gregory (1981). Platonic Studies, Princeton University Press, 
 Vlastos, Gregory (2006). Plato's Universe – with a new Introduction by Luc Brisson, Parmenides Publishing. 
 Zuckert, Catherine (2009). Plato's Philosophers: The Coherence of the Dialogues, The University of Chicago Press, 

 External links 

 Works available online:
  – Greek & English hyperlinked text
 
 
 
 Internet Encyclopedia of Philosophy Stanford Encyclopedia of Philosophy''
 Other resources:
 
 
 

 

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"I know that I know nothing" is a saying derived from Plato's account of the Greek philosopher Socrates. Socrates himself was never recorded as having said this phrase, and scholars generally agree that Socrates only ever asserted that he believed that he knew nothing, having never claimed that he knew that he knew nothing. It is also sometimes called the Socratic paradox, although this name is often instead used to refer to other seemingly paradoxical claims made by Socrates in Plato's dialogues (most notably, Socratic intellectualism and the Socratic fallacy).

This saying is also connected or conflated with the answer to a question Socrates (according to Xenophon) or Chaerephon (according to Plato) is said to have posed to the Pythia, the Oracle of Delphi, in which the oracle stated something to the effect of "Socrates is the wisest person in Athens." Socrates, believing the oracle but also completely convinced that he knew nothing, was said to have concluded that nobody knew anything, and that he was only wiser than others because he was the only person who recognized his own ignorance.

Etymology 
The phrase, originally from Latin (""), is a possible paraphrase from a Greek text (see below). It is also quoted as "" or "". It was later back-translated to Katharevousa Greek as "", [hèn oîda hóti] oudèn oîda).

In Plato 
This is technically a shorter paraphrasing of Socrates' statement, "I neither know nor think I know" (in Plato, Apology 21d). The paraphrased saying, though widely attributed to Plato's Socrates in both ancient and modern times, actually occurs nowhere in Plato's works in precisely the form "I know I know nothing."  Two prominent Plato scholars have recently argued that the claim should not be attributed to Plato's Socrates.

Evidence that Socrates does not actually claim to know nothing can be found at Apology 29b-c, where he claims twice to know something. See also Apology 29d, where Socrates indicates that he is so confident in his claim to knowledge at 29b-c that he is willing to die for it.

That said, in the Apology, Plato relates that Socrates accounts for his seeming wiser than any other person because he does not imagine that he knows what he does not know.

... I seem, then, in just this little thing to be wiser than this man at any rate, that what I do not know I do not think I know either. [from the Henry Cary literal translation of 1897]

A more commonly used translation puts it, "although I do not suppose that either of us knows anything really beautiful and good, I am better off than he is – for he knows nothing, and thinks he knows. I neither know nor think I know" [from the Benjamin Jowett translation]. Whichever translation we use, the context in which this passage occurs should be considered; Socrates having gone to a "wise" man, and having discussed with him, withdraws and thinks the above to himself. Socrates, since he denied any kind of knowledge, then tried to find someone wiser than himself among politicians, poets, and craftsmen. It appeared that politicians claimed wisdom without knowledge; poets could touch people with their words, but did not know their meaning; and craftsmen could claim knowledge only in specific and narrow fields. The interpretation of the Oracle's answer might be Socrates' awareness of his own ignorance.

Socrates also deals with this phrase in Plato's dialogue Meno when he says:

[So now I do not know what virtue is; perhaps you knew before you contacted me, but now you are certainly like one who does not know.] (trans. G. M. A. Grube)

Here, Socrates aims at the change of Meno's opinion, who was a firm believer in his own opinion and whose claim to knowledge Socrates had disproved.

It is essentially the question that begins "post-Socratic" Western philosophy. Socrates begins all wisdom with wondering, thus one must begin with admitting one's ignorance. After all, Socrates' dialectic method of teaching was based on that he as a teacher knew nothing, so he would derive knowledge from his students by dialogue.

There is also a passage by Diogenes Laërtius in his work Lives and Opinions of Eminent Philosophers where he lists, among the things that Socrates used to say: "", or "that he knew nothing except that he knew that very fact (i.e. that he knew nothing)".

Again, closer to the quote, there is a passage in Plato's Apology, where Socrates says that after discussing with someone he started thinking that:

I am wiser than this man, for neither of us appears to know anything great and good; but he fancies he knows something, although he knows nothing; whereas I, as I do not know anything, so I do not fancy I do. In this trifling particular, then, I appear to be wiser than he, because I do not fancy I know what I do not know.

It is also a curiosity that there is more than one passage in the narratives in which Socrates claims to have knowledge on some topic, for instance on love:

How could I vote 'No,' when the only thing I say I understand is the art of love (τὰ ἐρωτικά)

I know virtually nothing, except a certain small subject – love (τῶν ἐρωτικῶν), although on this subject, I'm thought to be amazing (δεινός), better than anyone else, past or present

Alternative usage 
"Socratic paradox" may also refer to statements of Socrates that seem contrary to common sense, such as that "no one desires evil".

See also 

 Acatalepsy
 Academic skepticism
 Metamemory
 Apodicticity
 Cogito
 Dunning–Kruger effect
 Doxastic logic, Doxastic attitudes
 Epistemology
 Gnothi seauton
 Ignoramus et ignorabimus
 Maieutics
 Münchhausen trilemma
 Pyrrhonism
 Sapere aude
 Skepticism
 There are known knowns
 Tractatus Logico-Philosophicus

References

External links 

Theories in ancient Greek philosophy
Quotations from philosophy
Greek words and phrases
Socrates
Concepts in epistemology
Self-referential paradoxes
Ignorance
Academic skepticism Socrates (; ; –399 BC) was a Greek philosopher from Athens who is credited as a founder of Western philosophy. An enigmatic figure, Socrates authored no texts and is known mainly through the posthumous accounts of classical writers, particularly his students Plato and Xenophon. These accounts are written as dialogues, in which Socrates and his interlocutors examine a subject in the style of question and answer; they gave rise to the Socratic dialogue literary genre. Contradictory accounts of Socrates make a reconstruction of his philosophy nearly impossible, a situation known as the Socratic problem. Socrates was a polarizing figure in Athenian society. In 399 BC, he was accused of impiety and corrupting the youth. After a trial that lasted a day, he was sentenced to death. He spent his last day in prison, refusing offers to help him escape.

Plato's dialogues are among the most comprehensive accounts of Socrates to survive from antiquity. They demonstrate the Socratic approach to areas of philosophy including rationalism and ethics. The Platonic Socrates lends his name to the concept of the Socratic method, and also to Socratic irony. The Socratic method of questioning, or elenchus, takes shape in dialogue using short questions and answers, epitomized by those Platonic texts in which Socrates and his interlocutors examine various aspects of an issue or an abstract meaning, usually relating to one of the virtues, and find themselves at an impasse, completely unable to define what they thought they understood. Socrates is known for proclaiming his total ignorance; he used to say that the only thing he was aware of was his ignorance, seeking to imply that the realization of our ignorance is the first step in philosophizing.

Socrates exerted a strong influence on philosophers in later antiquity and has continued to do so in the modern era. Socrates was studied by medieval and Islamic scholars and played an important role in the thought of the Italian Renaissance, particularly within the humanist movement. Interest in Socrates continues unabated, as reflected in the works of Søren Kierkegaard and Friedrich Nietzsche. Depictions of Socrates in art, literature, and popular culture have made him a widely known figure in the Western philosophical tradition.

Sources and the Socratic problem

Socrates did not document his teachings. All we know of him comes from the accounts of others: mainly the philosopher Plato and the historian Xenophon, who were both his pupils; the Athenian comic dramatist Aristophanes (Socrates's contemporary); and Plato's pupil Aristotle, who was born after Socrates's death. The often contradictory stories from these ancient accounts only serve to complicate scholars' ability to reconstruct Socrates's true thoughts reliably, a predicament known as the Socratic problem. The works of Plato, Xenophon, and other authors who use the character of Socrates as an investigative tool, are written in the form of a dialogue between Socrates and his interlocutors and provide the main source of information on Socrates's life and thought. Socratic dialogues (logos sokratikos) was a term coined by Aristotle to describe this newly formed literary genre. While the exact dates of their composition are unknown, some were probably written after Socrates's death. As Aristotle first noted, the extent to which the dialogues portray Socrates authentically is a matter of some debate.

Plato and Xenophon 
An honest man, Xenophon was no trained philosopher. He could neither conceptualize nor articulate Socrates's arguments. He admired Socrates for his intelligence, patriotism, and courage on the battlefield. He discusses Socrates in four works: the Memorabilia, the Oeconomicus, the Symposium, and the Apology of Socrates. He also mentions a story featuring Socrates in his Anabasis. Oeconomicus recounts a discussion on practical agricultural issues. Like Plato's Apology, Xenophon's Apologia describes the trial of Socrates, but the works diverge substantially and, according to W. K. C. Guthrie, Xenophon's account portrays a Socrates of "intolerable smugness and complacency". Symposium is a dialogue of Socrates with other prominent Athenians during an after-dinner discussion, but is quite different from Plato's Symposium: there is no overlap in the guest list, In Memorabilia, he defends Socrates from the accusations of corrupting the youth and being against the gods; essentially, it is a collection of various stories gathered together to construct a new apology for Socrates. 

Plato's representation of Socrates is not straightforward. Plato was a pupil of Socrates and outlived him by five decades. How trustworthy Plato is in representing the attributes of Socrates is a matter of debate; the view that he did not represent views other than Socrates's own is not shared by many contemporary scholars. A driver of this doubt is the inconsistency of the character of Socrates that he presents. One common explanation of this inconsistency is that Plato initially tried to accurately represent the historical Socrates, while later in his writings he was happy to insert his own views into Socrates's words. Under this understanding, there is a distinction between the Socratic Socrates of Plato's earlier works and the Platonic Socrates of Plato's later writings, although the boundary between the two seems blurred.

Xenophon's and Plato's accounts differ in their presentations of Socrates as a person. Xenophon's Socrates is duller, less humorous and less ironic than Plato's. Xenophon's Socrates also lacks the philosophical features of Plato's Socrates—ignorance, the Socratic method or elenchus—and thinks enkrateia (self-control) is of pivotal importance, which is not the case with Plato's Socrates. Generally, logoi Sokratikoi cannot help us to reconstruct the historical Socrates even in cases where their narratives overlap, as authors may have influenced each other's accounts.

Aristophanes and other sources 
Writers of Athenian comedy, including Aristophanes, also commented on Socrates. Aristophanes's most important comedy with respect to Socrates is The Clouds, in which Socrates is a central character. In this drama, Aristophanes presents a caricature of Socrates that leans towards sophism, ridiculing Socrates as an absurd atheist. Socrates in Clouds is interested in natural philosophy, which conforms to Plato's depiction of him in Phaedo. What is certain is that by the age of 45, Socrates had already captured the interest of Athenians as a philosopher. It is not clear whether Aristophanes's work is useful in reconstructing the historical Socrates.

Other ancient authors who wrote about Socrates were Aeschines of Sphettus, Antisthenes, Aristippus, Bryson, Cebes, Crito, Euclid of Megara, Phaedo and Aristotle, all of whom wrote after Socrates's death. Aristotle was not a contemporary of Socrates; he studied under Plato at the latter's Academy for twenty years. Aristotle treats Socrates without the bias of Xenophon and Plato, who had an emotional tie with Socrates, and he scrutinizes Socrates's doctrines as a philosopher. Aristotle was familiar with the various written and unwritten stories of Socrates. His role in understanding Socrates is limited. He does not write extensively on Socrates; and, when he does, he is mainly preoccupied with the early dialogues of Plato. There are also general doubts on his reliability on the history of philosophy. Still, his testimony is vital in understanding Socrates.

The Socratic problem 
In a seminal work titled "The Worth of Socrates as a Philosopher" (1818), the philosopher Friedrich Schleiermacher attacked Xenophon's accounts; his attack was widely accepted and gave rise to the Socratic problem. Schleiermacher criticized Xenophon for his naïve representation of Socrates. Xenophon was a soldier, argued Schleiermacher, and was therefore not well placed to articulate Socratic ideas. Furthermore, Xenophon was biased in his depiction of his former friend and teacher: he believed Socrates was treated unfairly by Athens, and sought to prove his point of view rather than to provide an impartial account. The result, said Schleiermacher, was that Xenophon portrayed Socrates as an uninspiring philosopher. By the early 20th century, Xenophon's account was largely rejected.

The philosopher Karl Joel, basing his arguments on Aristotle's interpretation of logos sokratikos, suggested that the Socratic dialogues are mostly fictional: according to Joel, the dialogues' authors were just mimicking some Socratic traits of dialogue. In the mid-20th century, philosophers such as Olof Gigon and Eugène Dupréel, based on Joel's arguments, proposed that the study of Socrates should focus on the various versions of his character and beliefs rather than aiming to reconstruct a historical Socrates. Later, ancient philosophy scholar Gregory Vlastos suggested that the early Socratic dialogues of Plato were more compatible with other evidence for a historical Socrates than his later writings, an argument that is based on inconsistencies in Plato's own evolving depiction of Socrates. Vlastos totally disregarded Xenophon's account except when it agreed with Plato's. More recently, Charles H. Kahn has reinforced the skeptical stance on the unsolvable Socratic problem, suggesting that only Plato's Apology has any historical significance.

Biography 

Socrates was born in 470 or 469 BC to Sophroniscus and Phaenarete, a stoneworker and a midwife, respectively, in the Athenian deme of Alopece; therefore, he was an Athenian citizen, having been born to relatively affluent Athenians. He lived close to his father's relatives and inherited, as was customary, part of his father's estate, securing a life reasonably free of financial concerns. His education followed the laws and customs of Athens. He learned the basic skills of reading and writing and, like most wealthy Athenians, received extra lessons in various other fields such as gymnastics, poetry and music. He was married twice (which came first is not clear): his marriage to Xanthippe took place when Socrates was in his fifties, and another marriage was with a daughter of Aristides, an Athenian statesman. He had three sons with Xanthippe. Socrates fulfilled his military service during the Peloponnesian War and distinguished himself in three campaigns, according to Plato. 

Another incident that reflects Socrates's respect for the law is the arrest of Leon the Salaminian. As Plato describes in his Apology, Socrates and four others were summoned to the Tholos and told by representatives of the Thirty Tyrants (which began ruling in 404 BC) to arrest Leon for execution. Again Socrates was the sole abstainer, choosing to risk the tyrants' wrath and retribution rather than to participate in what he considered to be a crime.

Socrates attracted great interest from the Athenian public and especially the Athenian youth. He was notoriously ugly, having a flat turned-up nose, bulging eyes and a large belly; his friends joked about his appearance. Socrates was indifferent to material pleasures, including his own appearance and personal comfort. He neglected personal hygiene, bathed rarely, walked barefoot, and owned only one ragged coat. He moderated his eating, drinking, and sex, although he did not practice full abstention. Although Socrates was attracted to youth, as was common and accepted in ancient Greece, he resisted his passion for young men because, as Plato describes, he was more interested in educating their souls. Socrates did not seek sex from his disciples, as was often the case between older and younger men in Athens. Politically, he did not take sides in the rivalry between the democrats and the oligarchs in Athens; he criticized both. The character of Socrates as exhibited in Apology, Crito, Phaedo and Symposium concurs with other sources to an extent that gives confidence in Plato's depiction of Socrates in these works as being representative of the real Socrates.

Socrates died in Athens in 399 BC after a trial for impiety and the corruption of the young that lasted for only a day. He spent his last day in prison among friends and followers who offered him a route to escape, which he refused. He died the next morning, in accordance with his sentence, after drinking poison hemlock. He had never left Athens, except during the military campaigns which he had participated in.

Trial of Socrates 

In 399 BC, Socrates went on trial for corrupting the minds of the youth of Athens, and for impiety. Socrates defended himself unsuccessfully. He was  found guilty by a majority vote cast by a jury of hundreds of male Athenian citizens and, according to the custom, proposed his own penalty: that he should be given free food and housing by the state, for the services he rendered to the city. In the alternative, he proposed that he be fined one mina of silver (according to him, all he had). The jurors declined his offer and ordered the death penalty. The official charges were: (1) corrupting youth; (2) worshipping false gods; and (3) not worshipping the state religion.

Socrates was charged in a politically tense climate. In 404 BC, the Athenians had been crushed by Spartans at the decisive naval Battle of Aegospotami, and subsequently, the Spartans laid siege to Athens. They replaced the democratic government with a new, pro-oligarchic government, named the Thirty Tyrants. Because of their tyrannical measures, some Athenians organized to overthrow the Tyrants—and, indeed, they managed to do so briefly—until a Spartan request for aid from the Thirty arrived and a compromise was sought. When the Spartans left again, however, democrats seized the opportunity to kill the oligarchs and reclaim the government of Athens.  

The accusations against Socrates were initiated by a poet, Meletus, who asked for the death penalty in accordance with the charge of asebeia. Other accusers were Anytus and Lycon. After a month or two, in late spring or early summer, the trial started and likely went on for most of one day. There were two main sources for the religion-based accusations. First, Socrates had rejected the anthropomorphism of traditional Greek religion by denying that the gods did bad things like humans do. Second, he seemed to believe in a daimonion—an inner voice with, as his accusers suggested, divine origin.

Plato's Apology starts with Socrates answering the various rumours against him that have given rise to the indictment. First, Socrates defends himself against the rumour that he is an atheist naturalist philosopher, as portrayed in Aristophanes's The Clouds; or a sophist. Against the allegations of corrupting the youth, Socrates answers that he has never corrupted anyone intentionally, since corrupting someone would carry the risk of being corrupted back in return, and that would be illogical, since corruption is undesirable. On the second charge, Socrates asks for clarification. Meletus responds by repeating the accusation that Socrates is an atheist. Socrates notes the contradiction between atheism and worshipping false gods. He then claims that he is "God's gift" to the Athenians, since his activities ultimately benefit Athens; thus, in condemning him to death, Athens itself will be the greatest loser. After that, he says that even though no human can reach wisdom, seeking it is the best thing someone can do, implying money and prestige are not as precious as commonly thought. 

Socrates was given the chance to offer alternative punishments for himself after being found guilty. He could have requested permission to flee Athens and live in exile, but he did not do so. Instead, according to Plato, he requested that a fine should be imposed on him and also suggested that free meals should be provided for him daily in recognition of his worth to Athens. According to Xenophon, however, Socrates made no proposals. The jurors favoured the death penalty by making him drink a cup of Hemlock (a poisonous liquid). In return, Socrates warned jurors and Athenians that criticism of them by his many disciples was inescapable, unless they became good men. After a delay caused by Athenian religious ceremonies, Socrates spent his last day in prison. His friends visited him and offered him an opportunity to escape, which he declined.

The question of what motivated Athenians to convict Socrates remains controversial among scholars. There are two theories. The first is that Socrates was convicted on religious grounds; the second, that he was accused and convicted for political reasons. Another, more recent, interpretation synthesizes the religious and political theories, arguing that religion and state were not separate in ancient Athens.

The argument for religious persecution is supported by the fact that Plato's and Xenophon's accounts of the trial mostly focus on the charges of impiety. In those accounts, Socrates is portrayed as making no effort to dispute the fact that he did not believe in the Athenian gods. Against this argument stands the fact that many skeptics and atheist philosophers during this time were not prosecuted. According to the argument for political persecution, Socrates was targeted because he was perceived as a threat to democracy. It was true that Socrates did not stand for democracy during the reign of the Thirty Tyrants and that most of his pupils were against the democrats. The case for it being a political persecution is usually challenged by the existence of an amnesty that was granted to Athenian citizens in 403 BC to prevent escalation to civil war after the fall of the Thirty. However, as the text from Socrates's trial and other texts reveal, the accusers could have fuelled their rhetoric using events prior to 403 BC.

Philosophy

Socratic method 

A fundamental characteristic of Plato's Socrates is the Socratic method, or the method of refutation (elenchus). It is most prominent in the early works of Plato, such as Apology, Crito, Gorgias, Republic I, and others. The typical elenchus proceeds as follows. Socrates initiates a discussion about a topic with a known expert on the subject, usually in the company of some young men and boys, and by dialogue proves the expert's beliefs and arguments to be contradictory. Socrates initiates the dialogue by asking his interlocutor for a definition of the subject. As he asks more questions, the interlocutor's answers eventually contradict the first definition. The conclusion is that the expert did not really know the definition in the first place. The interlocutor may come up with a different definition. That new definition, in turn, comes under the scrutiny of Socratic questioning. With each round of question and answer, Socrates and his interlocutor hope to approach the truth. More often, they continue to reveal their ignorance. Since the interlocutors' definitions most commonly represent the mainstream opinion on a matter, the discussion places doubt on the common opinion.

Socrates also tests his own opinions through the Socratic method. Thus Socrates does not teach a fixed philosophical doctrine. Rather, he acknowledges his own ignorance while searching for truth with his pupils and interlocutors.

Scholars have questioned the validity and the exact nature of the Socratic method, or indeed if there even was a Socratic method. In 1982, the scholar of ancient philosophy Gregory Vlastos claimed that the Socratic method could not be used to establish the truth or falsehood of a proposition. Rather, Vlastos argued, it was a way to show that an interlocutor's beliefs were inconsistent. There have been two main lines of thought regarding this view, depending on whether it is accepted that Socrates is seeking to prove a claim wrong. According to the first line of thought, known as the constructivist approach, Socrates indeed seeks to refute a claim by this method, and the method helps in reaching affirmative statements. The non-constructivist approach holds that Socrates merely wants to establish the inconsistency between the premises and conclusion of the initial argument.

Socratic priority of definition

Socrates starts his discussions by prioritizing the search for definitions. In most cases, Socrates initiates his discourse with an expert on a subject by seeking a definition—by asking, for example, what virtue, goodness, justice, or courage is. To establish a definition, Socrates first gathers clear examples of a virtue and then seeks to establish what they had in common. According to Guthrie, Socrates lived in an era when sophists had challenged the meaning of various virtues, questioning their substance; Socrates's quest for a definition was an attempt to clear the atmosphere from their radical skepticism.

Some scholars have argued that Socrates does not endorse the priority of definition as a principle, because they have identified cases where he does not do so. Some have argued that this priority of definition comes from Plato rather than Socrates. Philosopher Peter Geach, accepting that Socrates endorses the priority of definition, finds the technique fallacious. Αccording to Geach, one may know a proposition even if one cannot define the terms in which the proposition is stated.

Socratic ignorance 

Plato's Socrates often claims that he is aware of his own lack of knowledge, especially when discussing ethical concepts such as arete (i.e., goodness, courage) since he does not know the nature of such concepts. For example, during his trial, with his life at stake, Socrates says: "I thought Evenus a happy man, if he really possesses this art (technē), and teaches for so moderate a fee. Certainly I would pride and preen myself if I knew (epistamai) these things, but I do not know (epistamai) them, gentlemen". In some of Plato's dialogues, Socrates appears to credit himself with some knowledge, and can even seem strongly opinionated for a man who professes his own ignorance.

There are varying explanations of the Socratic inconsistency (other than that Socrates is simply being inconsistent). One explanation is that Socrates is being either ironic or modest for pedagogical purposes: he aims to let his interlocutor to think for himself rather than guide him to a prefixed answer to his philosophical questions. Another explanation is that Socrates holds different interpretations of the meaning of "knowledge". Knowledge, for him, might mean systematic understanding of an ethical subject, on which Socrates firmly rejects any kind of mastery; or might refer to lower-level cognition, which Socrates may accept that he possesses. In any case, there is consensus that Socrates accepts that acknowledging one's lack of knowledge is the first step towards wisdom.

Socratic irony 
There is a widespread assumption that Socrates was an ironist, mostly based on the depiction of Socrates by Plato and Aristotle. Socrates's irony is so subtle and slightly humorous that it often leaves the reader wondering if Socrates is making an intentional pun. Plato's Euthyphro is filled with Socratic irony. The story begins when Socrates is meeting with Euthyphro, a man who has accused his own father of murder. When Socrates first hears the details of the story, he comments, "It is not, I think, any random person who could do this [prosecute one's father] correctly, but surely one who is already far progressed in wisdom". When Euthyphro boasts about his understanding of divinity, Socrates responds that it is "most important that I become your student". Socrates is commonly seen as ironic when using praise to flatter or when addressing his interlocutors.

Scholars are divided on why Socrates uses irony. According to an opinion advanced since the Hellenistic period, Socratic irony is a playful way to get the audience's attention. Another line of thought holds that Socrates conceals his philosophical message with irony, making it accessible only to those who can separate the parts of his statements which are ironic from those which are not. Gregory Vlastos has identified a more complex pattern of irony in Socrates. On Vlastos's view, Socrates's words have a double meaning, both ironic and not. One example is when he denies having knowledge. Vlastos suggests that Socrates is being ironic when he says he has no knowledge (where "knowledge" means a lower form of cognition); while, according to another sense of "knowledge", Socrates is serious when he says he has no knowledge of ethical matters. This opinion is not shared by many other scholars.

Socratic eudaimonism and intellectualism
For Socrates, the pursuit of eudaimonia motivates all human action, directly or indirectly. Virtue and knowledge are linked, in Socrates's view, to eudaimonia, but how closely he considered them to be connected is still debated. Some argue that Socrates thought that virtue and eudaimonia are identical. According to another view, virtue serves as a means to eudaimonia (the "identical" and "sufficiency" theses, respectively). Another point of debate is whether, according to Socrates, people desire what is in fact good—or, rather, simply what they perceive as good.

Moral intellectualism refers to the prominent role Socrates gave to knowledge. He believed that all virtue was based on knowledge (hence Socrates is characterized as a virtue intellectualist). He also believed that humans were guided by the cognitive power to comprehend what they desire, while diminishing the role of impulses (a view termed motivational intellectualism). In Plato's Protagoras (345c4–e6), Socrates implies that "no one errs willingly", which has become the hallmark of Socratic virtue intellectualism. In Socratic moral philosophy, priority is given to the intellect as being the way to live a good life; Socrates deemphasizes irrational beliefs or passions. Plato's dialogues that support Socrates's intellectual motivism—as this thesis is named—are mainly the Gorgias (467c–8e, where Socrates discusses the actions of a tyrant that do not benefit him) and Meno (77d–8b, where Socrates explains to Meno his view that no one wants bad things, unless they do not know what is good and bad in the first place). Scholars have been puzzled by Socrates's view that akrasia (acting because of one's irrational passions, contrary to one's knowledge or beliefs) is impossible. Most believe that Socrates left no space for irrational desires, although some claim that Socrates acknowledged the existence of irrational motivations, but denied they play a primary role in decision-making.

Religion 

Socrates's religious nonconformity challenged the views of his times and his critique reshaped religious discourse for the coming centuries. In Ancient Greece, organized religion was fragmented, celebrated in a number of festivals for specific gods, such as the City Dionysia, or in domestic rituals, and there were no sacred texts. Religion intermingled with the daily life of citizens, who performed their personal religious duties mainly with sacrifices to various gods. Whether Socrates was a practicing man of religion or a 'provocateur atheist' has been a point of debate since ancient times; his trial included impiety accusations, and the controversy hasn't yet ceased. 

Socrates discusses divinity and the soul mostly in Alcibiades, Euthyphro, and Apology. In Alcibiades Socrates links the human soul to divinity, concluding "Then this part of her resembles God, and whoever looks at this, and comes to know all that is divine, will gain thereby the best knowledge of himself." His discussions on religion always fall under the lens of his rationalism. Socrates, in Euthyphro, reaches a conclusion which takes him far from the age's usual practice: he considers sacrifices to the gods to be useless, especially when they are driven by the hope of receiving a reward in return. Instead he calls for philosophy and the pursuit of knowledge to be the principal way of worshipping the gods. His rejection of traditional forms of piety, connecting them to self-interest, implied that Athenians should seek religious experience by self-examination. 

Socrates argued that the gods were inherently wise and just, a perception far from traditional religion at that time. In Euthyphro, the Euthyphro dilemma arises. Socrates questions his interlocutor about the relationship between piety and the will of a powerful god: Is something good because it is the will of this god, or is it the will of this god because it is good? In other words, does piety follow the good, or the god? The trajectory of Socratic thought contrasts with traditional Greek theology, which took lex talionis (the eye for an eye principle) for granted. Socrates thought that goodness is independent from gods, and gods must themselves be pious.

Socrates affirms a belief in gods in Plato's Apology, where he says to the jurors that he acknowledges gods more than his accusers. For Plato's Socrates, the existence of gods is taken for granted; in none of his dialogues does he probe whether gods exist or not. In Apology, a case for Socrates being agnostic can be made, based on his discussion of the great unknown after death, and in Phaedo (the dialogue with his students in his last day) Socrates gives expression to a clear belief in the immortality of the soul. He also believed in oracles, divinations and other messages from gods. These signs did not offer him any positive belief on moral issues; rather, they were predictions of unfavorable future events.

In Xenophon's Memorabilia, Socrates constructs an argument close to the contemporary teleological intelligent-design argument. He claims that since there are many features in the universe that exhibit "signs of forethought" (e.g., eyelids), a divine creator must have created the universe. He then deduces that the creator should be omniscient and omnipotent and also that it created the universe for the advance of humankind, since humans naturally have many abilities that other animals do not. At times, Socrates speaks of a single deity, while at other times he refers to plural "gods". This has been interpreted to mean that he either believed that a supreme deity commanded other gods, or that various gods were parts, or manifestations, of this single deity.

It has been a source of puzzlement how Socrates's religious beliefs can be consistent with his strict adherence to rationalism. Philosophy professor Mark McPherran suggests that Socrates interpreted every divine sign through secular rationality for confirmation. Professor of ancient philosophy A. A. Long suggests that it is anachronistic to suppose that Socrates believed the religious and rational realms were separate.

Socratic daimonion

In several texts (e.g., Plato's Euthyphro 3b5; Apology 31c–d; Xenophon's Memorabilia 1.1.2) Socrates claims he hears a daimōnic sign—an inner voice heard usually when he was about to make a mistake. Socrates gave a brief description of this daimonion at his trial (Apology 31c–d): "...The reason for this is something you have heard me frequently mention in different places—namely, the fact that I experience something divine and daimonic, as Meletus has inscribed in his indictment, by way of mockery. It started in my childhood, the occurrence of a particular voice. Whenever it occurs, it always deters me from the course of action I was intending to engage in, but it never gives me positive advice. It is this that has opposed my practicing politics, and I think its doing so has been absolutely fine." Modern scholarship has variously interpreted this Socratic daimōnion as a rational source of knowledge, an impulse, a dream or even a paranormal experience felt by an ascetic Socrates.

Virtue and knowledge 
Socrates is known for disavowing knowledge, a claim encapsulated in the saying "I know that I know nothing". This is often attributed to Socrates on the basis of a statement in Plato's Apology, though the same view is repeatedly found elsewhere in Plato's early writings on Socrates. In other statements, though, he implies or even claims that he does have knowledge. For example, in Plato's Apology Socrates says: "...but that to do injustice and disobey my superior, god or man, this I know to be evil and base..." (Apology, 29b6–7). In his debate with Callicles, he says: "...I know well that if you will agree with me on those things which my soul believes, those things will be the very truth..."

Whether Socrates genuinely thought he lacked knowledge or merely feigned a belief in his own ignorance remains a matter of debate. A common interpretation is that he was indeed feigning modesty. According to Norman Gulley, Socrates did this to entice his interlocutors to speak with him. On the other hand, Terence Irwin claims that Socrates's words should be taken literally.

Gregory Vlastos argues that there is enough evidence to refute both claims. On his view, for Socrates, there are two separate meanings of "knowledge": Knowledge-C and Knowledge-E (C stands for "certain", and E stands for elenchus, i.e. the Socratic method). Knowledge-C is something unquestionable whereas Knowledge-E is the knowledge derived from Socrates's elenchus. Thus, Socrates speaks the truth when he says he knows-C something, and he is also truthful when saying he knows-E, for example that it is evil for someone to disobey his superiors, as he claims in Apology. Not all scholars have agreed with this semantic dualism. James H. Lesher has argued that Socrates claimed in various dialogues that one word is linked to one meaning (i.e. in Hippias Major, Meno, and Laches). Lesher suggests that although Socrates claimed that he had no knowledge about the nature of virtues, he thought that in some cases, people can know some ethical propositions.

Socrates's theory of virtue states that all virtues are essentially one, since they are a form of knowledge. For Socrates, the reason a person is not good is because they lack knowledge. Since knowledge is united, virtues are united as well. Another other famous dictum— "no one errs willingly"—also derives from this theory. In Protagoras, Socrates argues for the unity of virtues using the example of courage: if someone knows what the relevant danger is, they can undertake a risk. Aristotle comments: " ... Socrates the elder thought that the end of life was knowledge of virtue, and he used to seek for the definition of justice, courage, and each of the parts of virtue, and this was a reasonable approach, since he thought that all virtues were sciences, and that as soon as one knew [for example] justice, he would be just..."

Love 

Some texts suggest that Socrates had love affairs with Alcibiades and other young persons; others suggest that Socrates's friendship with young boys sought only to improve them and were not sexual. In Gorgias, Socrates claims he was a dual lover of Alcibiades and philosophy, and his flirtatiousness is evident in Protagoras, Meno (76a–c) and Phaedrus (227c–d). However, the exact nature of his relationship with Alcibiades is not clear; Socrates was known for his self-restraint, while Alcibiades admits in the Symposium that he had tried to seduce Socrates but failed.

The Socratic theory of love is mostly deduced from Lysis, where Socrates discusses love at a wrestling school in the company of Lysis and his friends. They start their dialogue by investigating parental love and how it manifests with respect to the freedom and boundaries that parents set for their children. Socrates concludes that if Lysis is utterly useless, nobody will love him—not even his parents. While most scholars believe this text was intended to be humorous, it has also been suggested that Lysis shows Socrates held an egoistic view of love, according to which we only love people who are useful to us in some way. Other scholars disagree with this view, arguing that Socrates's doctrine leaves room for non-egoistic love for a spouse; still others deny that Socrates suggests any egoistic motivation at all. In Symposium, Socrates argues that children offer the false impression of immortality to their parents, and this misconception yields a form of unity among them. Scholars also note that for Socrates, love is rational.

Socratic philosophy of politics 
While Socrates was involved in public political and cultural debates, it is hard to define his exact political philosophy. In Plato's Gorgias, he tells Callicles: "I believe that I'm one of a few Athenians—so as not to say I'm the only one, but the only one among our contemporaries—to take up the true political craft and practice the true politics. This is because the speeches I make on each occasion do not aim at gratification but at what's best." His claim illustrates his aversion for the established democratic assemblies and procedures such as voting—since Socrates saw politicians and rhetoricians as using tricks to mislead the public. He never ran for office or suggested any legislation. Rather, he aimed to help the city flourish by "improving" its citizens. As a citizen, he abided by the law. He obeyed the rules and carried out his military duty by fighting wars abroad. His dialogues, however, make little mention of contemporary political decisions, such as the Sicilian Expedition.

Socrates spent his time conversing with citizens, among them powerful members of Athenian society, scrutinizing their beliefs and bringing the contradictions of their ideas to light. Socrates believed he was doing them a favor since, for him, politics was about shaping the moral landscape of the city through philosophy rather than electoral procedures. There is a debate over where Socrates stood in the polarized Athenian political climate, which was divided between oligarchs and democrats. While there is no clear textual evidence, one widely held theory holds that Socrates leaned towards democracy: he disobeyed the one order that the oligarchic government of the Thirty Tyrants gave him; he respected the laws and political system of Athens (which were formulated by democrats); and, according to this argument, his affinity for the ideals of democratic Athens was a reason why he did not want to escape prison and the death penalty. On the other hand, there is some evidence that Socrates leaned towards oligarchy: most of his friends supported oligarchy, he was contemptuous of the opinion of the many and was critical of the democratic process, and Protagoras shows some anti-democratic elements. A less mainstream argument suggests that Socrates favoured democratic republicanism, a theory that prioritizes active participation in public life and concern for the city.

Yet another suggestion is that Socrates endorsed views in line with liberalism, a political ideology formed in the Age of Enlightenment. This argument is mostly based on Crito and Apology, where Socrates talks about the mutually beneficial relationship between the city and its citizens. According to Socrates, citizens are morally autonomous and free to leave the city if they wish—but, by staying within the city, they also accept the laws and the city's authority over them. On the other hand, Socrates has been seen as the first proponent of civil disobedience. Socrates's strong objection to injustice, along with his refusal to serve the Thirty Tyrants' order to arrest Leon, are suggestive of this line. As he says in Critias, "One ought never act unjustly, even to repay a wrong that has been done to oneself." Ιn the broader picture, Socrates's advice would be for citizens to follow the orders of the state, unless, after much reflection, they deem them to be unjust.

Legacy

Hellenistic era 

Socrates's impact was immense in philosophy after his death. With the exception of the Epicureans and the Pyrrhonists, almost all philosophical currents after Socrates traced their roots to him: Plato's Academy, Aristotle's Lyceum, the Cynics, and the Stoics. Interest in Socrates kept increasing until the third century AD.  The various schools differed in response to fundamental questions such as the purpose of life or the nature of arete (virtue), since Socrates had not handed them an answer, and therefore, philosophical schools subsequently diverged greatly in their interpretation of his thought. He was considered to have shifted the focus of philosophy from a study of the natural world, as was the case for pre-Socratic philosophers, to a study of human affairs.

Immediate followers of Socrates were his pupils, Euclid of Megara, Aristippus, and Antisthenes, who drew differing conclusions among themselves and followed independent trajectories. The full doctrines of Socrates's pupils are difficult to reconstruct. Antisthenes had a profound contempt of material goods. According to him, virtue was all that mattered. Diogenes and the Cynics continued this line of thought. On the opposite end, Aristippus endorsed the accumulation of wealth and lived a luxurious life. After leaving Athens and returning to his home city of Cyrene, he founded the Cyrenaic philosophical school which was based on hedonism, and endorsing living an easy life with physical pleasures. His school passed to his grandson, bearing the same name. There is a dialogue in Xenophon's work in which Aristippus claims he wants to live without wishing to rule or be ruled by others. In addition, Aristippus maintained a skeptical stance on epistemology, claiming that we can be certain only of our own feelings. This view resonates with the Socratic understanding of ignorance. Euclid was a contemporary of Socrates. After Socrates's trial and death, he left Athens for the nearby town of Megara, where he founded a school, named the Megarians. His theory was built on the pre-Socratic monism of Parmenides. Euclid continued Socrates's thought, focusing on the nature of virtue. 

The Stoics relied heavily on Socrates. They applied the Socratic method as a tool to avoid inconsistencies. Their moral doctrines focused on how to live a smooth life through wisdom and virtue. The Stoics assigned virtue a crucial role in attaining happiness and also prioritized the relation between goodness and ethical excellence, all of which echoed Socratic thought. At the same time, the philosophical current of Platonism claimed Socrates as its predecessor, in ethics and in its theory of knowledge. Arcesilaus, who became the head of the Academy about 80 years after its founding by Plato, radically changed the Academy's doctrine to what is now known as Academic Skepticism, centered on the Socratic philosophy of ignorance. The Academic Skeptics competed with the Stoics over who was Socrates's true heir with regard to ethics. While the Stoics insisted on knowledge-based ethics, Arcesilaus relied on Socratic ignorance. The Stoics' reply to Arcesilaus was that Socratic ignorance was part of Socratic irony (they themselves disapproved the use of irony), an argument that ultimately became the dominant narrative of Socrates in later antiquity.

While Aristotle considered Socrates an important philosopher, Socrates was not a central figure in Aristotelian thought. One of Aristotle's pupils, Aristoxenus even authored a book detailing Socrates's scandals. 

The Epicureans were antagonistic to Socrates. They attacked him for superstition, criticizing his belief in his daimonion and his regard for the oracle at Delphi. They also criticized Socrates for his character and various faults, and focusing mostly on his irony, which was deemed inappropriate for a philosopher and unseemly for a teacher.

The Pyrrhonists were also antagonistic to Socrates, accusing him of being a prater about ethics, who engaged in mock humility, and who sneered at and mocked people.

Medieval world 

Socratic thought found its way to the Islamic Middle East alongside that of Aristotle and the Stoics. Plato's works on Socrates, as well as other ancient Greek literature, were translated into Arabic by early Muslim scholars such as Al-Kindi, Jabir ibn Hayyan, and the Muʿtazila. For Muslim scholars, Socrates was hailed and admired for combining his ethics with his lifestyle, perhaps because of the resemblance in this regard with Muhammad's personality. Socratic doctrines were altered to match Islamic faith: according to Muslim scholars, Socrates made arguments for monotheism and for the temporality of this world and rewards in the next life. His influence in the Arabic-speaking world continues to the present day.

In medieval times, little of Socrates's thought survived in the Christian world as a whole; however, works on Socrates from Christian scholars such as Lactantius, Eusebius and Augustine were maintained in the Byzantine Empire, where Socrates was studied under a Christian lens. After the fall of Constantinople, many of the texts were brought back into the world of Roman Christianity, where they were translated into Latin. Overall, ancient Socratic philosophy, like the rest of classical literature before the Renaissance, was addressed with skepticism in the Christian world at first.

During the early Italian Renaissance, two different narratives of Socrates developed. On the one hand, the humanist movement revived interest in classical authors. Leonardo Bruni translated many of Plato's Socratic dialogues, while his pupil Giannozzo Manetti authored a well-circulated book, a Life of Socrates. They both presented a civic version of Socrates, according to which Socrates was a humanist and a supporter of republicanism. Bruni and Manetti were interested in defending secularism as a non-sinful way of life; presenting a view of Socrates that was aligned with Christian morality assisted their cause. In doing so, they had to censor parts of his dialogues, especially those which appeared to promote homosexuality or any possibility of pederasty (with Alcibiades), or which suggested that the Socratic daimon was a god. On the other hand, a different picture of Socrates was presented by Italian Neoplatonists, led by the philosopher and priest Marsilio Ficino. Ficino was impressed by Socrates's un-hierarchical and informal way teaching, which he tried to replicate. Ficino portrayed a holy picture of Socrates, finding parallels with the life of Jesus Christ. For Ficino and his followers, Socratic ignorance signified his acknowledgement that all wisdom is God-given (through the Socratic daimon).

Modern times 

In early modern France, Socrates's image was dominated by features of his private life rather than his philosophical thought, in various novels and satirical plays. Some thinkers used Socrates to highlight and comment upon controversies of their own era, like Théophile de Viau who portrayed a Christianized Socrates accused of atheism, while for Voltaire, the figure of Socrates represented a reason-based theist. Michel de Montaigne wrote extensively on Socrates, linking him to rationalism as a counterweight to contemporary religious fanatics.

In the 18th century, German idealism revived philosophical interest in Socrates, mainly through Hegel's work. For Hegel, Socrates marked a turning point in the history of humankind by the introduction of the principle of free subjectivity or self-determination. While Hegel hails Socrates for his contribution, he nonetheless justifies the Athenian court, for Socrates's insistence upon self-determination would be destructive of the Sittlichkeit (a Hegelian term signifying the way of life as shaped by the institutions and laws of the State). Also, Hegel sees the Socratic use of rationalism as a continuation of Protagoras' focus on human reasoning (as encapsulated in the motto homo mensura: "man is the measure of all things"), but modified: it is our reasoning that can help us reach objective conclusions about reality. Also, Hegel considered Socrates as a predecessor of later ancient skeptic philosophers, even though he never clearly explained why.

Søren Kierkegaard considered Socrates his teacher, and authored his master's thesis on him, The Concept of Irony with Continual Reference to Socrates. There he argues that Socrates is not a moral philosopher but is purely an ironist. He also focused on Socrates's avoidance of writing: for Kierkegaard, this avoidance was a sign of humility, deriving from Socrates's acceptance of his ignorance. Not only did Socrates not write anything down, according to Kierkegaard, but his contemporaries misconstrued and misunderstood him as a philosopher, leaving us with an almost impossible task in comprehending Socratic thought. Only Plato's Apology was close to the real Socrates, in Kierkegaard's view. In his writings, he revisited Socrates quite frequently; in his later work, Kierkegaard found ethical elements in Socratic thought. Socrates was not only a subject of study for Kierkegaard, he was a model as well: Kierkegaard paralleled his task as a philosopher to Socrates. He writes, "The only analogy I have before me is Socrates; my task is a Socratic task, to audit the definition of what it is to be a Christian", with his aim being to bring society closer to the Christian ideal, since he believed that Christianity had become a formality, void of any Christian essence. Kierkegaard denied being a Christian, as Socrates denied possessing any knowledge.

Friedrich Nietzsche resented Socrates's contributions to Western culture. In his first book, The Birth of Tragedy (1872), Nietzsche held Socrates responsible for what he saw as the deterioration of ancient Greek civilization during the 4th century BC and after. For Nietzsche, Socrates turned the scope of philosophy from pre-Socratic naturalism to rationalism and intellectualism. He writes: "I conceive of [the Presocratics] as precursors to a reformation of the Greeks: but not of Socrates"; "with Empedocles and Democritus the Greeks were well on their way towards taking the correct measure of human existence, its unreason, its suffering; they never reached this goal, thanks to Socrates". The effect, Nietzsche proposed, was a perverse situation that had continued down to his day: our culture is a Socratic culture, he believed. In a later publication, The Twilight of the Idols (1887), Nietzsche continued his offensive against Socrates, focusing on the arbitrary linking of reason to virtue and happiness in Socratic thinking. He writes: "I try to understand from what partial and idiosyncratic states the Socratic problem is to be derived: his equation of reason = virtue = happiness. It was with this absurdity of a doctrine of identity that he fascinated: ancient philosophy never again freed itself [from this fascination]". From the late 19th century until the early 20th, the most common explanation of Nietzsche's hostility towards Socrates was his anti-rationalism; he considered Socrates the father of European rationalism. In the mid-20th century, philosopher Walter Kaufmann published an article arguing that Nietzsche admired Socrates. Current mainstream opinion is that Nietzsche was ambivalent towards Socrates.

Continental philosophers Hannah Arendt, Leo Strauss and Karl Popper, after experiencing the horrors of World War II, amidst the rise of totalitarian regimes, saw Socrates as an icon of individual conscience. Arendt, in Eichmann in Jerusalem (1963), suggests that Socrates's constant questioning and self-reflection could prevent the banality of evil. Strauss considers Socrates's political thought as paralleling Plato's. He sees an elitist Socrates in Plato's Republic as exemplifying why the polis is not, and could not be, an ideal way of organizing life, since philosophical truths cannot be digested by the masses. Popper takes the opposite view: he argues that Socrates opposes Plato's totalitarian ideas. For Popper, Socratic individualism, along with Athenian democracy, imply Popper's concept of the "open society" as described in his Open Society and Its Enemies (1945).

See also 

 Bibliography of Socrates
 De genio Socratis
 List of cultural depictions of Socrates
 List of speakers in Plato's dialogues
 Socratic fallacy
 Socratic Letters

Notes

Sources

Further reading

External links 

 
 The Dialogues of Plato at Project Gutenberg

 
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