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Imaginary Hierarchies: Theory and the Representation of Difference
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In “The Paradox of Socrates,” Gregory Vlastos raised a caution about what he
characterized as Socrates’ “evangelical mission” in proclaiming the “examined life”: “I do not
think the Socratic way is the only way to save a man’s soul.” Indeed, he suggests, Socrates was
guilty of a kind of failure of love. “If men's souls are to be saved, they must be saved his way.
...had he loved his fellows more, he could hardly have laid on them the burdens of his ‘despotic
logic,’ impossible to be borne."
3
Alexander Nehamas disagrees: "Socrates’ invitation to his
interlocutors is protreptic and nondogmatic. His attitude is moderate: he wants people to follow
his new way of life but has no arguments to convince them they must do so." At the same time,
Nehamas believes that “[w]e can emulate the structure of his project without accepting the
particular shape he gave his own life,”
4
while Vlastos affirms for himself: “I believe that many
kinds of life are worth living by men,” quickly adding, Socratic that he is: “But I do believe the
3
Gregory Vlastos, “The Paradox of Socrates,” in Studies in Greek Philosophy, volume II:
Socrates, Plato, and their Tradition, edited by Daniel W. Graham (Princeton, 1995), p. 15. Also in Vlastos, ed., The Philosophy of Socrates (Garden City, NY: Doubleday, 1971), pp. 1-21. See also Thomas Meyer, Platons Apologia. Tübinger Beiträge zur Altertumswissenschaft, vol. 42 (W. Kohlhammer Verlag, 1962), p. 73. A great deal has been written on the religious character of Plato’s Socrates in the Apology. Among other works, see George Grote A History of Greece, vol III (NY: John W. Lovell Co., nd), pp. 437, 462, 464; A. E. Taylor, “The Impiety of Socrates,” pp. 1-39, in Taylor, Varia Socratica, First Series (NY: Garland Publishing, 1987 [1911]. More recently, Mario Montuori, Socrates, Physiology of a Myth (Amsterdam: J. Gabon, 1981), pp. 48-49; Montuori, "On the Trial of Anaxagoras," in Socrates: An Approach (Amsterdam: Gabon, 1988), pp. 147-200, esp. pp. 197-99; Nicholas White, Individual and Conflict in Greek Ethics(Oxford: Oxford University Press, 2002), p. 180, who remarks on the “tone of almost proselytizing zeal that pervades” the Apology. Mogens Herman Hansen, The Trial of Sokrates –from the Athenian Point of View (Copenhagen: The Royal Danish Academy of Sciences and Letters, 1995), p. 26, goes so far as to say: “Sokrates was not charged with being an atheist, but with being a missionary.” The older standard work is Eudore Derenne, Les Procès d’Impiété. Intentés aux Philosophes à Athènes au V
me
et au IV
me
Siècles avant J.-C. (Liége: H. Vaillant-
Carmanne; Paris: Édouard Champion, 1930).
4
Alexander Nehamas, The Art of Living. Socratic Reflections from Plato to Foucault
(Berkeley: UC Press, 1998), pp. 97, 98.
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| | Authors: Goldman, Harvey. |
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4
In “The Paradox of Socrates,” Gregory Vlastos raised a caution about what he
characterized as Socrates’ “evangelical mission” in proclaiming the “examined life”: “I do not
think the Socratic way is the only way to save a man’s soul.” Indeed, he suggests, Socrates was
guilty of a kind of failure of love. “If men's souls are to be saved, they must be saved his way.
...had he loved his fellows more, he could hardly have laid on them the burdens of his ‘despotic
logic,’ impossible to be borne."
3
Alexander Nehamas disagrees: "Socrates’ invitation to his
interlocutors is protreptic and nondogmatic. His attitude is moderate: he wants people to follow
his new way of life but has no arguments to convince them they must do so." At the same time,
Nehamas believes that “[w]e can emulate the structure of his project without accepting the
particular shape he gave his own life,”
4
while Vlastos affirms for himself: “I believe that many
kinds of life are worth living by men,” quickly adding, Socratic that he is: “But I do believe the
3
Gregory Vlastos, “The Paradox of Socrates,” in Studies in Greek Philosophy, volume II:
Socrates, Plato, and their Tradition, edited by Daniel W. Graham (Princeton, 1995), p. 15. Also
in Vlastos, ed., The Philosophy of Socrates (Garden City, NY: Doubleday, 1971), pp. 1-21. See
also Thomas Meyer, Platons Apologia. Tübinger Beiträge zur Altertumswissenschaft, vol. 42
(W. Kohlhammer Verlag, 1962), p. 73. A great deal has been written on the religious character
of Plato’s Socrates in the Apology. Among other works, see George Grote A History of Greece,
vol III (NY: John W. Lovell Co., nd), pp. 437, 462, 464; A. E. Taylor, “The Impiety of Socrates,”
pp. 1-39, in Taylor, Varia Socratica, First Series (NY: Garland Publishing, 1987 [1911]. More
recently, Mario Montuori, Socrates, Physiology of a Myth (Amsterdam: J. Gabon, 1981), pp. 48-
49; Montuori, "On the Trial of Anaxagoras," in Socrates: An Approach (Amsterdam: Gabon,
1988), pp. 147-200, esp. pp. 197-99; Nicholas White, Individual and Conflict in Greek Ethics
(Oxford: Oxford University Press, 2002), p. 180, who remarks on the “tone of almost
proselytizing zeal that pervades” the Apology. Mogens Herman Hansen, The Trial of Sokrates –
from the Athenian Point of View (Copenhagen: The Royal Danish Academy of Sciences and
Letters, 1995), p. 26, goes so far as to say: “Sokrates was not charged with being an atheist, but
with being a missionary.” The older standard work is Eudore Derenne, Les Procès d’Impiété.
Intentés aux Philosophes à Athènes au V
me
et au IV
me
Siècles avant J.-C. (Liége: H. Vaillant-
Carmanne; Paris: Édouard Champion, 1930).
4
Alexander Nehamas, The Art of Living. Socratic Reflections from Plato to Foucault
(Berkeley: UC Press, 1998), pp. 97, 98.
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