The Apology of Socrates
Socratic philosophy has two divine sources because it questions the meaning of a conventional Athenian god. This questioning makes two opposing sides, the diamonic voice vs. Apollo's oracle. Socrates begins his defense speech justifying the fact that he will tell the truth "by Zeus" (17b) but immediately backs up his statement of referring to an Athenian god with "men of Athens". In a sense, this use of reference acts on account towards the jury to simply make a speech dedicated to their god, even though ironically his belief in the diamonic voice is his very charge. One could interpret it as a foreshadowing trick that Socrates, while defending himself, is going to tell the truth because that is what philosophers do. In doing this he will prove that philosophers are of the defined good virtue. On the other end of the spectrum Socrates, in making a reference to Zeus, is proving to his listeners that he is guilty of the act, and so in conclusion he is lying. This may seem also as to be Socratic philosophy, meaning it be the questioning of a persuasive argument, in this dialogue being death. Socrates is using his beliefs to make his listeners question their true value. Which inevitably is what he does as a philosopher. Yet th
To state the fact that he is not intentionally corrupting the youth but being of who he is and questioning that of what he does not know. is is only a small distinction that is written. A family theme is used very often within this dialogue to make a strong statement to back up Socrates charge of corrupting the young. The first interesting parallel speech pattern referring back to the "by Zeus" statement is that he then swears by the dog (22a), to the men of Athens, and then emphasizes that it is "necessary to speak the truth before" them. He becomes the "gadfly" who awakens the sleepers from unconscious awareness to make them see. He begins and examines his soon to be death justified all under the account of "the god"(42a). So to bring a family, his own family into the recognition of Athenians, will bring about compassion, love, and guilt. Then, as he defines the fact that if he went along with the truth that he truly is wise, in turn the god is wise for knowing that he is, to finally state that human wisdom is worth nothing or little (23a). The oddest statement is to tell the Athenians that the beings he researched do not make what they make by wisdom but by nature, and then points out that they are inspired like the diviners and those who deliver oracles (22c). Athens has no injustice to charge him of except "slander and envy of the many"(28a). In proving the oracle is wrong, the fact that he is the wisest makes the statement that he does not follow or believe in the conventional Apollo oracle. He claims he is in "ten-thousand fold poverty because of his devotion to the god"(23b) when he just proves openly that he is against the oracle. It is so absurd that it becomes a joke. It may not be the conventional Athenian god but another diamonic being. But to justify that the oracle is wrong on account of his research is stating that everyone is ignorant except himself because he can see that he is not the wisest.
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