Socratic Education In Sparta And Socrates

FUTTER, DYLAN. “Socrates Human Wisdom.” Dialogue: Canadian Philosophical Review 52.1 (2013): 61-79. Humanities International Complete. Print.

“Life at Sparta in several ways resembled that of a military camp,” (Powell 2001, 219). Many laws that Lycurgus proposed revolved around the benefit of the Spartan military. These implementations set by Lycurgus do not give any benefit to the democratic changes occurring in society at the time.

Through several dialogues Plato gives readers accounts of Socrates’ interactions with other Athenians. While some may think of him as a teacher of sorts, Socrates is adamant in rejecting any such claim (Plato, Apology 33a-b). He insists that he is not a teacher because he is not transferring any knowledge from himself to others, but rather assisting those he interacts with in reaching the truth. This assistance is the reason Socrates walks around Athens, engaging in conversation with anyone that he can convince to converse with him. An assertion he makes at his trial in Plato’s Apology is at the center of what drives Socrates in his abnormal ways, “the unexamined life is not worth living for a human being” (38a). Socrates, through aporia, looks to lead an examined life to perfect his soul and live as the best person he can be. This paper looks to examine the ‘unexamined life’ and the implications rooted in living a life like Socrates’.

This tradition allowed for a city-state with an exceptional army, women with a substantial amount of liberties, and a gene pool that was superior to those around it. The Spartan way of life was one that focused itself on the importance of a physically strong society, and the people of this city-state went to great lengths to ensure that they maintained this tradition. As a result of this mentality, the authoritative figures of Sparta gave women more freedoms, as society did not see them as inadequate versions of men, but more as the mothers of society, whose job was to be the backbone of the strong Spartan army by birthing and raising robust young men. In fact, this lifestyle was so prevalent and noticeable that soldiers and writers from Athens and other outside lands took notice. Many documents from almost all areas around the Mediterranean Sea demonstrate this, especially in Xenophon’s “The Constitution of Sparta”, which describes the importance of physical ability in Sparta, as written by an Athenian soldier. The people of Sparta preserved this physical superiority in many ways. Boys moved into barracks at the young age of seven to train and become a part of the renowned Spartan army, and mothers abandoned babies with medical issues as soon as possible. This not only ensured that all citizens were able-bodied and working to improve the city-state at all times, but improved the gene pool of the civilization by eliminating any possible genetic disorders with visible phenotypes within the society. All these factors contributed to the health, wellness, and overall success of the Spartan

Over the course of history there have been several attempts at defining what it means to be the ideal person, and by extension how to create an ideal society. In doing so, several characteristics are generally defined, some of which are courage, moderation and self control. The concept of courage has been fluid in its meaning but has been highly valued across ancient Greece. In this paper I will be observing two societies and the ideals that they hold for generating better people, as well as what values they would want to instil. One city is theoretical, and one real: Kallipolis, Socrates’ economic city, the city that would essentially be the opposite of Athens if it were established, and Sparta.

The problem with Socrates concerns the problem with the role of value and reason. Nietzsche believes that the bulk of philosophers claim that life is a corrupt grievance for mankind. Nietzsche reasoned that these life deniers were decadents of Hellenism, as a symptom of some underlying melancholy. For someone to paint life in such a negative light they must have suffered a great deal through the course of their own life. Furthermore, these no-sayers agreed in various physiological ways and thus adopted the same pessimistic attitudes towards life. Socrates was ugly, alike decadent criminals and by ways of these similarities was decadent as well. Nietzsche also claims ugliness as a physiological symptom of life in its decline supported by studies in phenology.

Finally i will have to tell you who is this man you are falsely accusing today. Even though we all, men of Athens, hates Socrates’s way of seeing and doing things and the way he embarrassed our greatest men of Athens in public. But the past had proven to us that he is a good wise man that rarely been mistaken in term of what was good for Athens. Moreover, one event that we cant forget is the trail of the 8 Generals where he oppose the exception of the 8 men. Even though he was threaten to take the same fate as theirs. Athenian thought he was crazy back then and ordered to execute the 6 Generals they have at hand and the same fate awaits for those who fled. However, few years later Athens needed as much strong men as they can get so they dropped

Opening Statement] In Plato’s The Republic his mentor, Socrates, discusses what the ideal education should include. He claims that “the rearing in music is most sovereign,” and makes an argument to defend his stance (80; bk.3, ln.401, par. d). Education for Socrates is not informative (this is how “education” is mostly viewed in modern times; just filling one’s mind with information), rather, he sees education as a formative tool to shape the soul of an individual. Socrates views music in a much broader sense than what would typically come to mind. “Music” in the Republic refers to both literary education and the conventional song/melody. Socrates’ beliefs on musical education are true because music is formative, music teaches temperance and good morals, and most importantly, he is correct, because the Bible itself teaches the importance of music.

Socrates was a former infantryman, having fought in three campaigns during the war with Sparta, so it is no surprise that he believed justice should not be invoked by the citizens’ pleading. He

Commonly the most widely renowned teachers in history often are remembered as the most intriguing teachers in history. Scholars often ask, what made their teaching style so different, or what was so unique about this educator? Perhaps the most investigated teachers of the world often left the smallest written mark on the world. No exception to this, is the philosopher, Socrates. Widely known as one of the greatest Athenian philosophers, he never wrote anything down, and is theorized as illiterate. The only record of this man lies in his student, Plato’s Dialogues, as well as references from other writers of the

The gymnastic education that Socrates prescribes is not as complicated. He rather merely says that it would be sufficient for their purposes that those being reared to be guardians maintain a healthy diet and follow a simple exercise plan from youth. What is more emphasized by Socrates is that there should be balance in the study of both gymnastics and music, and that these studies should be properly harmonized. Those who neglect gymnastics will tend be soft, but on the other hand, those who likewise neglect music will tend to savagery. As Socrates says, “this ferocity only comes from spirit, which if rightly educated, would give courage, but, if too much intensified, is liable to become hard and brutal.” He continues, “On the other hand the philosopher will have the quality of gentleness. And this also, when too much indulged, will turn to softness, but, if educated rightly will be gentle and moderate.” Thus the traits that make a good guardian are developed and nurtured through a good balance of musical and gymnastic education.

In the Republic of Plato, the philosopher Socrates lays out his notion of the good, and draws the conclusion that virtue must be attained before one can be good. For Socrates there are two kinds of virtue; collective and individual. Collective virtue is virtue as whole, or the virtues of the city. Individual virtue pertains to the individual himself, and concerns the acts that the individual does, and concerns the individual’s soul. For Socrates, the relationship between individual and collective virtue is that they are the same, as the virtues of the collective parallel those of the Individual. This conclusion can be reached as both the city and the soul deal with the four main virtues of wisdom, courage, moderation, and justice.

Sparta was, above all, a military state, and emphasis on military fitness began at birth, imprinted through society and the political system. The education of the Spartan male children prove that the military and war was constantly a huge part of Spartan society, and the laws and systems that Sparta was governed by, only enforced the militaristic attitude into the society of Sparta. That the Spartans needed to be ready for war is proved by the discord between the Spartiate and the helots, who outnumbered and under ranked the Spartans.

“While we may term other works paintings, those of Raphael are living things; the flesh

The Spartiate was considered a fierce and brutal warrior, excellent in physique, un-yielding in dedication, unmatched in combat, and constantly wiling to die for Sparta. This ideal warrior was created almost forcefully through the "physical, social and moral education" system, the agoge.