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Then the meaning is the divine/demonic sign; meaning the communication of the inner voice. [1] According to an alternative interpretation, Plato, like his contemporary Xenophon, uses the word as a noun with the meaning 'the divine in general', 'an undefined deity'. Then it is not the sign that is meant, but its creator. [2]
The myth of Timarchus of Chaeronea within the piece is thought to be an imitation of Plato's Myth of Er (a part of the larger work, known as the Republic). [4] [8]It is noted that De genio Socratis is similar to Phaedo by Plato, in at least due to the fact that both works are concerned especially with the divine sign, that is the daimon, of Socrates.
Socrates gently berates the rhapsode for being Protean, which after all, is exactly what a rhapsode is: a man who is convincingly capable of being different people on stage. Through his character Socrates, Plato argues that "Ion’s talent as an interpreter cannot be an art, a definable body of knowledge or an ordered system of skills," but ...
Philosophy professor Mark McPherran suggests that Socrates interpreted every divine sign through secular rationality for confirmation. [146] Professor of ancient philosophy A. A. Long suggests that it is anachronistic to suppose that Socrates believed the religious and rational realms were separate. [147]
Socrates was one of the most renowned Greek philosophers of all time. Born in Athens circa 470 BCE, this ancient Greek philosopher laid the groundwork for Western philosophy, paving the way for ...
Socrates presents his third argument for the immortality of the soul, the so-called Affinity Argument, where he shows that the soul most resembles that which is invisible and divine, and the body resembles that which is visible and mortal. From this, it is concluded that while the body may be seen to exist after death in the form of a corpse ...
[7] A daimon is not so much a type of quasi-divine being, according to Walter Burkert, but rather a non-personified "peculiar mode" of their activity. [citation needed] In Hesiod's Theogony, Phaëton becomes an incorporeal daimon or a divine spirit, [8] but, for example, the ills released by Pandora are deadly deities, keres, not daimones. [7]
Self-knowledge is one of the main themes of the dialogue, [39] and Socrates quotes the Delphic maxim several times throughout. On the first occasion (124b), Socrates uses the maxim in its traditional sense of "know your limits", advising Alcibiades to measure his strengths against those of his opponents before pitting himself against them.