Le bonheur selon Socrate

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Platon; Oeuvres Complètes; Tome V - 2e Partie

Theetete/Parmenide

Eponine, Ou de La Republique: Ouvrage de Platon. Tome 4

L'Alcibiade Majeur

Les Lois, Livres 7-12

After an interval of some months or years, and at Phlius, a town of Peloponnesus, the tale of the last hours of Socrates is narrated to Echecrates and other Phliasians by Phaedo the 'beloved disciple.' The Dialogue necessarily takes the form of a narrative, because Socrates has to be described acting as well as speaking. The minutest particulars of the event are interesting to distant friends, and the narrator has an equal interest in them. During the voyage of the sacred ship to and from Delos, which has occupied thirty days, the execution of Socrates has been deferred. (Compare Xen. Mem.) The time has been passed by him in conversation with a select company of disciples. But now the holy season is over, and the disciples meet earlier than usual in order that they may converse with Socrates for the last time. Those who were present, and those who might have been expected to be present, are mentioned by name.

Phédon

The Apology is Plato's version of the speech given by Socrates as he defended himself in 399 BCE against the charges of "corrupting the young, & by not believing in the gods in whom the city believes, but in other daimonia that are novel" (24b). "Apology" here has its earlier meaning (now usually expressed by the word "apologia") of speaking in defense of a cause or of one's beliefs or actions (from the Ancient Greek ἀπολογία). The Apology can be divided into three parts. The 1st is Socrates' own defense of himself & includes the most famous parts of the text, namely his recounting of the Oracle at Delphi & his cross-examination of Meletus. The 2nd part is the verdict. The 3rd part is the sentencing.

Apologie de Socrate

Le philosophe et le sophiste revendiquent la sagesse (sophia). Ils se ressemblent donc de la même manière - dit Platon - que le chien ressemble au loup. La philosophie n'a rien à gagner avec cette assimilation. Voilà pourquoi, après avoir écrit plusieurs dialogues polémiques à l'égard de la sophistique, Platon décide d'être plus radical : seule une analyse en profondeur de l'être et du non-être permettra de tracer la frontière qui sépare de manière définitive le philosophe, « l'homme libre » qui évolue dans la lumière de la vérité, du sophiste, le faussaire qui « s'enfuit dans l'obscurité du non-être ». L'analyse platonicienne aura cependant des conséquences inattendues : l'opposition classique entre l'être et le non-être, systématisée par Parménide, sera réfutée, et le jugement faux trouvera une explication en dehors de l'impossible revendication du non-être. Aristote, fidèle lecteur du Sophiste, trouvera ainsi ouverte la voie qui le conduira vers sa théorie de la prédication multiple de l'être.

Le bonheur selon Socrate

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