Apología, Critón y Fedón de Sócrates
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~51.200 palabras · 243 pasajes
Cita esta obra
- APAPlatón. (n.d.). Apology, Crito, and Phaedo of Socrates [Apología, Critón y Fedón de Sócrates]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/plato/apology-crito-and-phaedo-of-socrates
- MLAPlatón. Apology, Crito, and Phaedo of Socrates [Apología, Critón y Fedón de Sócrates]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/plato/apology-crito-and-phaedo-of-socrates.
- ChicagoPlatón. Apology, Crito, and Phaedo of Socrates [Apología, Critón y Fedón de Sócrates]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/plato/apology-crito-and-phaedo-of-socrates.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
Los tres diálogos de la muerte de Sócrates reunidos: la defensa ante el tribunal, la conversación en prisión sobre por qué no huir, y el último día con la copa de cicuta.
Contexto e historia
Atenas, 399 a. C.: el juicio, el encarcelamiento y la ejecución de Sócrates, vistos por Platón en tres piezas que la tradición lee seguidas como los actos de un solo drama. La Apología da la defensa; el Critón, el porqué de no escapar cuando era fácil — el pacto con las leyes de la ciudad —; el Fedón, la conversación final sobre el alma y la muerte serena al atardecer. Juntas forman el relato fundacional de la filosofía occidental: el filósofo que vive y muere conforme a lo que piensa.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
_Socr._ You say well, by Juno! and have found a great abundance of those that confer benefit. But what further? Can these hearers make them better, or not? _Mel._ They, too, can. _Socr._ And what of the senators? _Mel._ The senators, also. _Socr._ But, Melitus, do those who attend the public assemblies corrupt the younger men? or do they all make them better? _Mel._ They too. _Socr._ All the Athenians, therefore, as it seems, make them honorable and good, except me; but I alone corrupt them. Do you say so? _Mel._ I do assert this very thing. _Socr._ You charge me with great ill-fortune. But answer me: does it appear to you to be the same, with respect to horses? Do all men make them better, and is there only some one that spoils them? or does quite the contrary of this take place? Is there some one person who can make them better, or very few; that is, the trainers? But if the generality of men should meddle with and make use of horses, do they spoil them? Is not this the case, Melitus, both with respect to horses and all other animals? It certainly is so, whether you and Anytus deny it or not. For it would be a great good-fortune for the youth if only one person corrupted, and the rest benefited them. However, Melitus, you have sufficiently shown that you never bestowed any care upon youth; and you clearly evince your own negligence, in that you have never paid any attention to the things with respect to which you accuse me. 13. Tell us further, Melitus, in the name of Jupiter, whether is it better to dwell with good or bad citizens? Answer, my friend; for I ask you nothing difficult. Do not the bad work some evil to those that are continually near them, but the good some good? _Mel._ Certainly. _Socr._ Is there any one that wishes to be injured rather than benefited by his associates? Answer, good man; for the law requires you to answer. Is there any one who wishes to be injured? _Mel._ No, surely. _Socr.…