The Legacy of Greece: Essays By: Gilbert Murray, W. R. Inge, J. Burnet, Sir T. L. Heath, D'arcy W. Thompson, Charles Singer, R. W. Livingston, A. Toynbee, A. E. Zimmern, Percy Gardner, Sir Reginald Blomfield
Philosophy
The Legacy of Greece: Essays By: Gilbert Murray, W. R. Inge, J. Burnet, Sir T. L. Heath, D'arcy W. Thompson, Charles Singer, R. W. Livingston, A. Toynbee, A. E. Zimmern, Percy Gardner, Sir Reginald Blomfield
Greece -- Civilization
The Socrates of whom we know most is, however, quite differently
engaged. He has devoted his life to a mission to his fellow men, and
especially to his fellow citizens. If we may so far trust Plato's
_Apology_, the occasion of that was the answer received from the Delphic
oracle by Chaerephon, whom we know from Aristophanes as one of the
leading disciples of Socrates in the earlier part of his life.
Chaerephon asked the god of Delphi whether there was any one wiser than
Socrates, and this of course implies that Socrates had a reputation for
'wisdom' before his mission began. The oracle declared that there was no
one wiser, and Plato makes Socrates say in the _Apology_ that this was
the real beginning of that mission. He set out at first to prove that
the oracle was wrong, and for that purpose he tried to discover some one
wiser than himself, a search in which he was disappointed, since he
could only find people who thought they were wise, and no one who really
was so. He therefore concluded that what the oracle really meant was
that Socrates was wiser than other people in one respect only. Neither
he nor any one else was really 'wise', but Socrates was wiser than the
rest because he knew he was not wise and they thought they were. It
ought to be clear that this is mostly 'irony', and it is not to be
supposed that Socrates attached undue importance to the oracle, which he
speaks of quite lightly, but he could hardly have told the story at all
unless it was generally known that his mission did in fact date roughly
from that period of his life. Historically it would probably be truer to
say that the outbreak of the Peloponnesian War, in which Socrates served
with great distinction as a hoplite, marked the decisive turning-point.
It was in the camp at Potidaea that he once stood in a trance for
twenty-four hours (431 B. C.), and that seems to point to some great
psychological change, which may very well have been occasioned or
accelerated by his experiences in the war. At any rate we now find him
entirely devoted to the conversion of his fellow citizens, and we must
try to understand what the message he had for them was.
Public-domain text, read in full here on John Shaqi.
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