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from illness. Trial Main article: Trial of Socrates In 399 BC, Socrates went on trial[86] and was subsequently found guilty of both corrupting the minds of the youth of Athens and of impiety (asebeia,[87] "not believing in the gods of the state"),[88] and as a punishment sentenced to death, caused by the drinking of a mixture containing poison hemlock.[89][90][91][92] Bust of Socrates in the Vatican Museum Death Socrates's death is described at the end of Plato's Phaedo, although Plato was not himself present at the execution. As to the veracity of Plato's account of Socrates' death, it seems possible Plato emphasized certain factors while omitting others, as the Phaedo description does not describe progress of the action of the poison (Gill 1973) in concurrence with modern descriptions.[93] Phaedo states, after drinking the poison, he was instructed to walk around until his legs felt numb. After he lay down, the man who administered the poison pinched his foot; Socrates could no longer feel his legs. The numbness slowly crept up his body until it reached his heart.
Socrates chose to cover his face during the execution (118 a6 Phaedo).[94] According to Phaedo (61c–69e),[95] Socrates stated that "[a]ll of philosophy is training for death".[96][97] Last words Socrates's last words are thought to be ironic, in the sense that he was about to be 'cured' of the sickness of mortality (C. Gill 1973),[46] or sincere (J. Crooks 1998).[98] Socrates speaks his last words to Crito: ? ???t??, ?f?, t? ?s???p?? ?fe???µe? ??e?t????a· ???? ?p?d?te ?a? µ? ?µe??s?te· ô Kríton, éphe, tôi Asklepiôi opheílomen alektruóna; allà apódote kaì m? amel?sete. There are several different translations:

Crito, we owe a rooster to Asclepius. Please, don't forget to pay the debt.[99] Crito, we owe a cock to Asclepius, Pay it and do not neglect it.[98] Crito, we owe a cock to Asclepius, make this offering to him and do not forget.[100] Refusal to escape Socrates turned down Crito's pleas to attempt an escape from prison. Xenophon and Plato agree that Socrates had an opportunity to escape, as his followers were able to bribe the prison guards. There have been several suggestions offered as reasons why he chose to stay: He believed such a flight would indicate a fear of death, which he believed no true philosopher has. If he fled Athens his teaching would fare no better in another country, as he would continue questioning all he met and undoubtedly incur their displeasure. Having knowingly agreed to live under the city's laws, he implicitly subjected himself to the possibility of being accused of crimes by its citizens and judged guilty by its jury. To do otherwise would have caused him to break his "social contract" with the state, and so harm the state, an unprincipled act. If he escaped at the instigation of his friends, then his friends would become liable in law.[101] The full reasoning behind his refusal to flee is the main subject of the Crito.[102][103] Inasmuch as Socrates drank hemlock willingly without complaint (having decided against fleeing), R.G. Frey (1978) has suggested in truth, Socrates chose to commit suicide.[104][105] Philosophy Part of a series on Platonism Platon.png Plato from Raphael's The School of Athens (1509–1511) Early lifeWorksEpistemologyIdealism / realismDemiurgeTheory of formsTheory of soulTranscendentalsForm of the GoodThird man argumentEuthyphro dilemmaFive regimesPhilosopher kingPlato's unwritten doctrinespolitical philosophy Allegories and metaphors AtlantisRing of GygesThe CaveThe Divided LineThe SunShip of StateMyth of ErThe Chariot Related articles CommentariesThe Academy in AthensSocratic problemAcademic SkepticismMiddle PlatonismNeoplatonism and ChristianityAllegorical interpretations of PlatoSocratic fallacy Related categories Plato Socrates.png Philosophy portal vte Socratic method Main article: Socratic method Perhaps his most important contribution to Western thought is his dialectic method of inquiry, known as the Socratic method or method of "elenchus", which he largely applied to the examination of key moral concepts such as the Good and Justice. It was first described by Plato in the Socratic Dialogues. To solve a problem, it would be broken down into a series of questions, the answers to which gradually distill the answer a person would seek. The development and practice of this method is one of Socrates's most enduring contributions, and is a key factor in earning his mantle as the father of political philosophy, ethics or moral philosophy, and as a figurehead of all the central themes in Western philosophy. The Socratic method has often been considered as a defining element of American legal education.[106] To illustrate the use of the Socratic method, a series of questions are posed to help a person or group to determine their underlying beliefs and the extent of their knowledge. The Socratic method is a negative method of hypothesis elimination, in that better hypotheses are found by steadily identifying and eliminating those that lead to contradictions. It was designed to force one to examine one's own beliefs and the validity of such beliefs. An alternative interpretation of the dialectic is that it is a method for direct perception of the Form of the Good. Philosopher Karl Popper describes the dialectic as "the art of intellectual intuition, of visualising the divine originals, the Forms or Ideas, of unveiling the Great Mystery behind the common man's everyday world of appearances."[107] In a similar vein, French philosopher Pierre Hadot suggests that the dialogues are a type of spiritual exercise. Hadot writes that "in Plato's view, every dialectical exercise, precisely because it is an exercise of pure thought, subject to the demands of the Logos, turns the soul away from the sensible world, and allows it to convert itself towards the Good."[108] Beliefs The beliefs of Socrates, as distinct from those of Plato, are difficult to discern. Little in the way of concrete evidence exists to demarcate the two. The lengthy presentation of ideas given in most of the dialogues may be the ideas of Socrates himself, but which have been subsequently deformed or changed by Plato, and some scholars think Plato so adapted the Socratic style as to make the literary character and the philosopher himself impossible to distinguish. Others argue that he did have his own theories and beliefs.[109] There is a degree of controversy inherent in the identifying of what these might have been, owing to the difficulty of separating Socrates from Plato and the difficulty of interpreting even the dramatic writings concerning Socrates. Consequently, distinguishing the philosophical beliefs of Socrates from those of Plato and Xenophon has not proven easy, so it must be remembered that what is attributed to Socrates might actually be more the specific concerns of these two thinkers instead. The matter is complicated because the historical Socrates seems to have been notorious for asking questions but not answering, claiming to lack wisdom concerning the subjects about which he questioned others.[110] If anything in general can be said about the philosophical beliefs of Socrates, it is that he was morally, intellectually, and politically at odds with many of his fellow Athenians. When he is on trial for heresy and corrupting the minds of the youth of Athens, he uses his method of elenchos to demonstrate to the jurors that their moral values are wrong-headed. He tells them they are concerned with their families, careers, and political responsibilities when they ought to be worried about the "welfare of their souls". Socrates's assertion that the gods had singled him out as a divine emissary seemed to provoke irritation, if not outright ridicule. Socrates also questioned the Sophistic doctrine that arete (virtue) can be taught. He liked to observe that successful fathers (such as the prominent military general Pericles) did not produce sons of their own quality. Socrates argued that moral excellence was more a matter of divine bequest than parental nurture. This belief may have contributed to his lack of anxiety about the future of his own sons. Also, according to A. A. Long, "There should be no doubt that, despite his claim to know only that he knew nothing, Socrates had strong beliefs about the divine", and, citing Xenophon's Memorabilia, 1.4, 4.3,: According to Xenophon, he was a teleologist who held that god arranges everything for the best.[111] Socrates frequently says his ideas are not his own, but his teachers'. He mentions several influences: Prodicus the rhetor and Anaxagoras the philosopher. Perhaps surprisingly, Socrates claims to have been deeply influenced by two women besides his mother: he says that Diotima (cf. Plato's Symposium), a witch and priestess from Mantinea, taught him all he knows about eros, or love; and that Aspasia, the mistress of Pericles, taught him the art of rhetoric.[112] John Burnet argued that his principal teacher was the Anaxagorean Archelaus but his ideas were as Plato described them; Eric A. Havelock, on the other hand, did not accept the view that Socrates's view was identical with that of Archelaus, in large part due to the reason of such anomalies and contradictions that have surfaced and "post-dated his death."[clarification needed][113] Paradoxes Many of the beliefs traditionally attributed to the historical Socrates have been characterized as "paradoxical" because they seem to conflict with common sense. The following are among the so-called Socratic paradoxes:[114] No one desires evil. No one errs or does wrong willingly or knowingly. Virtue—all virtue—is knowledge. Virtue is sufficient for happiness. The term, "Socratic paradox" can also refer to a self-referential paradox, originating in Socrates's utterance, "what I do not know I do not think I know",[115] often paraphrased as "I know that I know nothing." Knowledge The statement "I know that I know nothing" is often attributed to Socrates, based on a statement in Plato's Apology.[116] The conventional interpretation of this is that Socrates's wisdom was limited to an awareness of his own ignorance. During the Academic Skeptic period of the Platonic Academy, the Academics based their philosophical skepticism on Socrates' comments in the Phaedo, sections 64-67[117], in which Socrates discusses how knowledge is not accessible to mortals.[118] Socrates considered virtuousness to require or consist of phronesis, "thought, sense, judgement, practical wisdom, [and] prudence."[119][120] Therefore, he believed that wrongdoing and behaviour that was not virtuous resulted from ignorance, and that those who did wrong knew no better.[121] The one thing Socrates claimed to have knowledge of was "the art of love" (ta erôtikê). This assertion seems to be associated with the word erôtan, which means to ask questions. Therefore, Socrates is claiming to know about the art of love, insofar as he knows how to ask questions.[122][123] The only time he actually claimed to be wise was within Apology, in which he says he is wise "in the limited sense of having human wisdom".[124] It is debatable whether Socrates believed humans (as opposed to gods like Apollo) could actually become wise. On the one hand, he drew a clear line between human ignorance and ideal knowledge; on the other, Plato's Symposium (Diotima's Speech) and Republic (Allegory of the Cave) describe a method for ascending to wisdom. In Plato's Theaetetus (150a), Socrates compares his treatment of the young people who come to him for philosophical advice to the way midwives treat their patients, and the way matrimonial matchmakers act. He says that he himself is a true matchmaker (p??µ??st???? promnestikós) in that he matches the young man to the best philosopher for his particular mind. However, he carefully distinguishes himself from a panderer (p???????? proagogos) or procurer. This distinction is echoed in Xenophon's Symposium (3.20), when Socrates jokes about his certainty of being able to make a fortune, if he chose to practice the art of pandering. For his part as a philosophical interlocutor, he leads his respondent to a clearer conception of wisdom, although he claims he is not himself a teacher (Apology). His role, he claims, is more properly to be understood as analogous to a midwife (µa?a maia).[125][126] In the Theaetetus, Socrates explains that he is himself barren of theories, but knows how to bring the theories of others to birth and determine whether they are worthy or mere "wind eggs" (??eµ?a??? anemiaion). Perhaps significantly, he points out that midwives are barren due to age, and women who have never given birth are unable to become midwives; they would have no experience or knowledge of birth and would be unable to separate the worthy infants from those that should be left on the hillside to be exposed. To judge this, the midwife must have experience and knowledge of what she is judging.[127][128] Virtue Bust of Socrates in the Palermo Archaeological Museum Socrates believed the best way for people to live was to focus on the pursuit of virtue rather than the pursuit, for instance, of material wealth.[129] He always invited others to try to concentrate more on friendships and a sense of true community, for Socrates felt this was the best way for people to grow together as a populace.[130] His actions lived up to this standard: in the end, Socrates accepted his death sentence when most thought he would simply leave Athens, as he felt he could not run away from or go against the will of his community; as mentioned above, his reputation for valor on the battlefield was without reproach. The idea that there are certain virtues formed a common thread in Socrates's teachings. These virtues represented the most important qualities for a person to have, foremost of which were the philosophical or intellectual virtues. Socrates stressed that "the unexamined life is not worth living [and] ethical virtue is the only thing that matters."[131] Politics It is argued that Socrates believed "ideals belong in a world only the wise man can understand",[132] making the philosopher the only type of person suitable to govern others. In Plato's dialogue the Republic, Socrates openly objected to the democracy that ran Athens during his adult life. It was not only Athenian democracy: Socrates found short of ideal any government that did not conform to his presentation of a perfect regime led by philosophers, and Athenian government was far from that. It is, however, possible that the Socrates of Plato's Republic is colored by Plato's own views. During the last years of Socrates's life, Athens was in continual flux due to political upheaval. Democracy was at last overthrown by a junta known as the Thirty Tyrants, led by Plato's relative, Critias, who had once been a student and friend of Socrates. The Tyrants ruled for about a year before the Athenian democracy was reinstated, at which point it declared an amnesty for all recent events. Socrates's opposition to democracy is often denied, and the question is one of the biggest philosophical debates when trying to determine exactly what Socrates believed. The strongest argument of those who claim Socrates did not actually believe in the idea of philosopher kings is that the view is expressed no earlier than Plato's Republic, which is widely considered one of Plato's "Middle" dialogues and not representative of the historical Socrates's views. Furthermore, according to Plato's Apology of Socrates, an "early" dialogue, Socrates refused to pursue conventional politics; he often stated he could not look into other's matters or tell people how to live their lives when he did not yet understand how to live his own. He believed he was a philosopher engaged in the pursuit of Truth, and did not claim to know it fully. Socrates's acceptance of his death sentence after his conviction can also be seen to support this view. It is often claimed much of the anti-democratic leanings are from Plato, who was never able to overcome his disgust at what was done to his teacher. In any case, it is clear Socrates thought the rule of the Thirty Tyrants was also objectionable; when called before them to assist in the arrest of a fellow Athenian, Socrates refused and narrowly escaped death before the Tyrants were overthrown. He did, however, fulfill his duty to serve as Prytanis when a trial of a group of Generals who presided over a disastrous naval campaign were judged; even then, he maintained an uncompromising attitude, being one of those who refused to proceed in a manner not supported by the laws, despite intense pressure.[133] Judging by his actions, he considered the rule of the Thirty Tyrants less legitimate than the Democratic Senate that sentenced him to death. Socrates's apparent respect for democracy is one of the themes emphasized in the 2008 play Socrates on Trial by Andrew David Irvine. Irvine argues that it was because of his loyalty to Athenian democracy that Socrates was willing to accept the verdict of his fellow citizens. As Irvine puts it, "During a time of war and great social and intellectual upheaval, Socrates felt compelled to express his views openly, regardless of the consequences. As a result, he is remembered today, not only for his sharp wit and high ethical standards, but also for his loyalty to the view that in a democracy the best way for a man to serve himself, his friends, and his city—even during times of war—is by being loyal to, and by speaking publicly about, the truth."[134] Covertness 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.[135] 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 addition, there seem to be some corollaries in the works of Xenophon. In the culmination of the philosophic path as discussed in Plato's Symposium, one comes to the Sea of Beauty or to the sight of "the beautiful itself" (211C); only then can one become wise. (In the Symposium, Socrates credits his speech on the philosophic path to his teacher, the priestess Diotima, who is not even sure if Socrates is capable of reaching the highest mysteries.) In the Meno, he refers to the Eleusinian Mysteries, telling Meno he would understand Socrates's answers better if only he could stay for the initiations next week. Further confusions result from the nature of these sources, insofar as the Platonic Dialogues are arguably the work of an artist-philosopher, whose meaning does not volunteer itself to the passive reader nor again the lifelong scholar. According to Olympiodorus the Younger in his Life of Plato,[136] Plato himself "received instruction from the writers of tragedy" before taking up the study of philosophy. His works are, indeed, dialogues; Plato's choice of this, the medium of Sophocles, Euripides, and the fictions of theatre, may reflect the ever-interpretable nature of his writings, as he has been called a "dramatist of reason". What is more, the first word of nearly all Plato's works is a significant term for that respective dialogue, and is used with its many connotations in mind. Finally, the Phaedrus and the Symposium each allude to Socrates's coy delivery of philosophic truths in conversation; the Socrates of the Phaedrus goes so far as to demand such dissembling and mystery in all writing. The covertness we often find in Plato, appearing here and there couched in some enigmatic use of symbol and/or irony, may be at odds with the mysticism Plato's Socrates expounds in some other dialogues. These indirect methods may fail to satisfy some readers. Perhaps the most interesting

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