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The '''''Apology of Socrates to the Jury''''' ({{lang-grc-gre|Ἀπολογία Σωκράτους πρὸς τοὺς Δικαστάς|}}), by [[Xenophon of Athens]], is a [[Socratic dialogue]] that recounts the legal defence that Socrates presented at his trial for moral corruption and [[impiety]]; the philosopher is of the opinion that it is better to die before the onset of [[senility]], than to escape death, by humbling himself, for an unjust persecution.
The '''''Apology of Socrates to the Jury''''' ({{lang-grc-gre|Ἀπολογία Σωκράτους πρὸς τοὺς Δικαστάς|}}), by [[Xenophon of Athens]], is a [[Socratic dialogue]] about the legal defence that the philosopher Socrates presented at his trial for the [[corruption|moral corruption]] of Athenian youth; and for ''[[impiety|asebeia]]'' (impiety) against the pantheon of Athens; judged guilty, Socrates was sentenced to death.


Xenophon’s literary rendition of the defence of Socrates evinces the philosopher’s [[Ethics|ethical opinion]] about a sentence of death: That it is better to die before the onset of [[senility]], than to escape death, by humbling oneself to an unjust persecution.
In addition to the ''[[Apology (Plato)|Apology of Socrates]]'', by Plato, the ''Apology of Socrates to the Jury'' is one of two extant, primary accounts of the [[Trial of Socrates]] (399 BC).

The extant [[primary source]]s about the persons and events of the [[Trial of Socrates]] (399 BC), are the ''[[Apology (Plato)|Apology of Socrates]]'', by Plato; and the ''Apology of Socrates to the Jury'', by Xenophon of Athens.


==History==
==History==
Specialists believe that Xenophon's interpretation of the trial was written in response to a widespread literary reaction following the trial, where [[Classical Athens|Athenian]] public figures and authors used the theme of Socrates's trial to state their views on his guilt. Xenophon presents his account as being the only one of them that made Socrates' "boastful manner of speaking" (''megalēgoria'') at the trial understandable.<ref>Xenophon, ''Apology'', 1-2</ref> Xenophon was away at the time of the events, involved in the events of the [[Anabasis (Xenophon)|march of the Ten Thousand]]. He cites [[Hermogenes (philosopher)|Hermogenes]] as his source for the factual elements of Socrates' speech. It is probable that Hermogenes had indeed witnessed the trial: although Plato's ''Apology'' does not mention his presence, his ''[[Phaedo]]'' lists Hermogenes among those who were present at Socrates' death.
The ''Apology of Socrates to the Jury'' is Xenophon’s literary contribution to the many apologia written to explain the trial of Socrates (399 BC) to the [[Classical Athens|Athenian]] public. Each book was the author’s literary perceptions and interpretations of the guilty-verdict against the [[Intellectual|public man]] Socrates. The author Xenophon presents Socrates’s ''megalēgoria'' (boastful manner of speaking) at trial, as a tactic of legal defence against being a [[Corruption|corrupt]] and [[Impiety|impious]] man who is harmful to the Athenian polity.<ref>Xenophon. ''Apology of Socrates to the Jury'', 1–2</ref> The principal event in the ''Apology of Socrates to the Jury'' is Socrates’s rejection of an attack upon his character, by [[Anytus]].


In the year 399, Xenophon was soldiering with the Greek mercenary army of the [[Ten Thousand (Greek mercenaries)|Ten Thousand]] (cf. ''[[Anabasis (Xenophon)|Anabasis]]''); hence was not in Athens for the trial of Socrates. As an author, Xenophon’s primary source for the [[Socratic dialogue]] is the philosopher [[Hermogenes (philosopher)|Hermogenes]], who attended the trial. Nonetheless, in the literature of the trial of Socrates, Plato features Hermogenes in ''[[Phaedo]]'' (as a witness to the death of Socrates) but not in the ''Apology of Socrates''. In literary comparison, Xenophon’s interpretation of Socrates’s ''megalēgoria'' (boastful speaking-manner) as defence-at-trial is compared and contrasted with the interpretation of the legal defence presented the ''Apology of Socrates'', by Plato.
The main part of the text is a direct blow for blow rejection of a particular attack on Socrates' character by an opponent of Socrates. The text gives clear indication on the charges brought against Socrates by [[Anytus]], and is often used on this point in comparison with Plato's version of the trial.


The final "chapter" of Xenophon's ''[[Memorabilia (Xenophon)|Memorabilia]]'' contains some of the same material some of it almost word for word – as the beginning sections of his ''Apology''.<ref>Xenophon, ''Apology'', 1-8</ref><ref>Xenophon, ''Memorabilia'', 4.8.1-4.8.8</ref> This has led some scholars to suspect that Xenophon's ''Apology'' was the original conclusion to the ''Memorabilia''; given our limited evidence, however, this cannot be known with certainty.<ref>p. 639, O. Todd, ''Xenophon IV:'' Memorabilia, Oeconomicus, Symposium, Apology, Harvard U. Press 1923.</ref>
In the literary production of Xenophon of Athens, the final chapter of ''[[Memorabilia (Xenophon)|Memorabilia]]'' contains some of the apology text, which are the opening paragraphs of the ''Apology of Socrates to the Jury''.<ref>Xenophon, ''Apology of Socrates to the Jury'', 1–8</ref><ref>Xenophon, ''Memorabilia'', 4.8.1–4.8.8.</ref> The textual repetitions in the books, indicate that the ''Apology'' was Xenephon’s original conclusion to the ''Memorabilia''.<ref>Todd, O., ''Xenophon IV: Memorabilia, Oeconomicus, Symposium, Apology''. Harvard U. Press 1923. p. 639.</ref>


==Contrast with Plato's ''Apology''==
==Contrast with the ''Apology of Socrates''==
A distinction between ''The Apology of Socrates to the Jury'', by Xenophon, and the ''Apology of Socrates'', by Plato, is in the descriptions of the philosopher by the [[Oracle at Delphi]]; in Xenophon's dialogue there was no man “more free, more just, or more sound of mind” than Socrates,<ref>Xenophon, ''Apology of Socrates to the Jury'', 14.</ref> and in Plato’s dialogue, there was no man “wiser” than Socrates.<ref>Plato, ''Apology of Socrates'', 21a.</ref> The narrative differences in the dialogues indicate that Xenophon avoided direct attribution of “wisdom”, a term suggesting that Socrates was accurately characterized as a natural philosopher and as an atheist, as portrayed in the play''[[The Clouds]]'' (423 BC), by [[Aristophanes]].<ref>[[John Burnet (classicist)|Burnet, John]]. ''Plato: Euthyphro, Apology of Socrates, Crito, Clarendon'' (1924) pp. 90–91. For “wisdom” as characteristic of atheist, natural philosophers, see Plato's ''Apology of Socrates'' 18b-c and 19c.</ref> As portrayed by Xenophon, Socrates does not claim to be wise in the sense that “from the time when I began to understand spoken words [I] have never left off seeking after and learning every good thing that I could.”<ref>Xenophon, ''Apology of Socrates to the Jury'', 16.</ref>
The stylistic differences between the Socratic dialogues the ''Apology of Socrates to the Jury'', by Xenophon, and the ''Apology of Socrates'', by Plato, is in the literary descriptions of the philosopher, by the [[Oracle at Delphi]]; in Xenophon's dialogue, the Oracle said that there was no man “more free, more just, or more sound of mind” than Socrates;<ref>Xenophon, ''Apology of Socrates to the Jury'', 14.</ref> in Plato’s dialogue, the Oracle said that there was no man “wiser” than Socrates.<ref>Plato, ''Apology of Socrates'', 21a.</ref> Moreover, the narrative differences in the dialogues indicate that Xenophon avoided direct attribution of “wisdom”, the term suggesting that Socrates was accurately characterized as a natural philosopher and an atheist; as he is portrayed in the comedy play ''[[The Clouds]]'' (423 BC), by [[Aristophanes]].<ref>[[John Burnet (classicist)|Burnet, John]]. ''Plato: Euthyphro, Apology of Socrates, Crito, Clarendon'' (1924) pp. 90–91. For “wisdom” as characteristic of atheist, natural philosophers, see Plato's ''Apology of Socrates'' 18b-c and 19c.</ref> As portrayed by Xenophon, Socrates does not claim to be wise “from the time when I began to understand spoken words . . . [I] have never left off seeking after and learning every good thing that I could.”<ref>Xenophon, ''Apology of Socrates to the Jury'', 16.</ref>


Moreover, in Xenophon's ''Apology of Socrates'', the philosopher’s ''daimonion'' (divine sign) is described as giving positive indications about what to do (12),<ref>cf. Xenophon, ''Memorabilia'' 4.8.1.</ref> while the philosopher Socrates portrayed by Plato consistently and explicitly describes the ''daimonion'' as meant to “turn me away from something I am about to do”, but “never encourage me to do anything”.<ref>Plato, ''Apology of Socrates'', 31d.</ref>
Moreover, in Xenophon's ''Apology of Socrates'', the philosopher’s ''daimonion'' (divine sign) is described as giving positive indications about what to do (12),<ref>cf. Xenophon, ''Memorabilia'' 4.8.1.</ref> while the philosopher Socrates portrayed by Plato consistently and explicitly describes the ''daimonion'' as meant to “turn me away from something I am about to do”, but “never encourage me to do anything”.<ref>Plato, ''Apology of Socrates'', 31d.</ref>

Revision as of 05:26, 11 July 2016

The Apology of Socrates to the Jury (Template:Lang-grc-gre), by Xenophon of Athens, is a Socratic dialogue about the legal defence that the philosopher Socrates presented at his trial for the moral corruption of Athenian youth; and for asebeia (impiety) against the pantheon of Athens; judged guilty, Socrates was sentenced to death.

Xenophon’s literary rendition of the defence of Socrates evinces the philosopher’s ethical opinion about a sentence of death: That it is better to die before the onset of senility, than to escape death, by humbling oneself to an unjust persecution.

The extant primary sources about the persons and events of the Trial of Socrates (399 BC), are the Apology of Socrates, by Plato; and the Apology of Socrates to the Jury, by Xenophon of Athens.

History

The Apology of Socrates to the Jury is Xenophon’s literary contribution to the many apologia written to explain the trial of Socrates (399 BC) to the Athenian public. Each book was the author’s literary perceptions and interpretations of the guilty-verdict against the public man Socrates. The author Xenophon presents Socrates’s megalēgoria (boastful manner of speaking) at trial, as a tactic of legal defence against being a corrupt and impious man who is harmful to the Athenian polity.[1] The principal event in the Apology of Socrates to the Jury is Socrates’s rejection of an attack upon his character, by Anytus.

In the year 399, Xenophon was soldiering with the Greek mercenary army of the Ten Thousand (cf. Anabasis); hence was not in Athens for the trial of Socrates. As an author, Xenophon’s primary source for the Socratic dialogue is the philosopher Hermogenes, who attended the trial. Nonetheless, in the literature of the trial of Socrates, Plato features Hermogenes in Phaedo (as a witness to the death of Socrates) but not in the Apology of Socrates. In literary comparison, Xenophon’s interpretation of Socrates’s megalēgoria (boastful speaking-manner) as defence-at-trial is compared and contrasted with the interpretation of the legal defence presented the Apology of Socrates, by Plato.

In the literary production of Xenophon of Athens, the final chapter of Memorabilia contains some of the apology text, which are the opening paragraphs of the Apology of Socrates to the Jury.[2][3] The textual repetitions in the books, indicate that the Apology was Xenephon’s original conclusion to the Memorabilia.[4]

Contrast with the Apology of Socrates

The stylistic differences between the Socratic dialogues the Apology of Socrates to the Jury, by Xenophon, and the Apology of Socrates, by Plato, is in the literary descriptions of the philosopher, by the Oracle at Delphi; in Xenophon's dialogue, the Oracle said that there was no man “more free, more just, or more sound of mind” than Socrates;[5] in Plato’s dialogue, the Oracle said that there was no man “wiser” than Socrates.[6] Moreover, the narrative differences in the dialogues indicate that Xenophon avoided direct attribution of “wisdom”, the term suggesting that Socrates was accurately characterized as a natural philosopher and an atheist; as he is portrayed in the comedy play The Clouds (423 BC), by Aristophanes.[7] As portrayed by Xenophon, Socrates does not claim to be wise “from the time when I began to understand spoken words . . . [I] have never left off seeking after and learning every good thing that I could.”[8]

Moreover, in Xenophon's Apology of Socrates, the philosopher’s daimonion (divine sign) is described as giving positive indications about what to do (12),[9] while the philosopher Socrates portrayed by Plato consistently and explicitly describes the daimonion as meant to “turn me away from something I am about to do”, but “never encourage me to do anything”.[10]

A further difference between Plato and Xenophon is that whereas Plato has Socrates finally suggest a thirty-mina penalty for himself,[11] the Xenophon/Hermogenes version says that he refused to suggest any and refused to allow his friends to do so, claiming that to do otherwise would imply guilt.[12]

Finally, whereas Socrates' willingness to face the death penalty is in Plato's Apology explained by Socrates' unwavering commitment to his divinely appointed mission to keep philosophizing at all costs,[13] it is explained in the Xenophon/Hermogenes version by the claim that it is better for him to die now than to face the pains and limitations of advanced old age.[14][15]

Adaptations

References

  1. ^ Xenophon. Apology of Socrates to the Jury, 1–2
  2. ^ Xenophon, Apology of Socrates to the Jury, 1–8
  3. ^ Xenophon, Memorabilia, 4.8.1–4.8.8.
  4. ^ Todd, O., Xenophon IV: Memorabilia, Oeconomicus, Symposium, Apology. Harvard U. Press 1923. p. 639.
  5. ^ Xenophon, Apology of Socrates to the Jury, 14.
  6. ^ Plato, Apology of Socrates, 21a.
  7. ^ Burnet, John. Plato: Euthyphro, Apology of Socrates, Crito, Clarendon (1924) pp. 90–91. For “wisdom” as characteristic of atheist, natural philosophers, see Plato's Apology of Socrates 18b-c and 19c.
  8. ^ Xenophon, Apology of Socrates to the Jury, 16.
  9. ^ cf. Xenophon, Memorabilia 4.8.1.
  10. ^ Plato, Apology of Socrates, 31d.
  11. ^ Plato, Apology, 38b
  12. ^ Xenophon, Apology, 23
  13. ^ Plato, Apology, 29c-30c
  14. ^ Xenophon, Apology, 6-8, 27, 32
  15. ^ Cf. Xenophon, Memorabilia 4.8.1 and 4.8.8.