ソクラテスのダイモニオンについて(三) : クセノポンのソクラテス像
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概要
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I am concerned with the problem that Socrates is the master of reason (logos), whereas his entire life has been organized by irrational means, namely the divine sign (daimonion). The aim of this paper is to consider Socrates' Daimonion about which Xenophon tells us, especially compared with that Plato draws. Xenophon's reports have much in common with those of Plato. He, for example, puts Daimonion in another way as traditional God, and is making it connected with the art of prediction. However, their views differ as to the contents of prediction which Daimonion passes.In Plato's dialogues, Daimonion tells Socrates only about a command of prohibition to the act which he will be trying to perform. There, the selection of the act by Socrates' own reason has already existed. In Xenophon's dialogues, on the other hard, Daimonion seems to order Socrates positively to perform such a specific act as what he must to do. There is no room for Socrates' reason to be involved. According to Xenophon, Daimonion and reason would not be compatible in the case of a moral act. In this case, does Socrates' reason lose the place to commit completely? Xenophon distinguishes between the matter with which man is concerned, and the matter unclear to man. Then he assigns reason to the former and Daimonion to the latter. Knowledge about a moral act belongs to a realm beyond man's capability.
- 2012-03-01
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