Socrates Philosophy

Socrates brings the prophesier up in order not to flaunt his experience nevertheless to contradict the charges against him, to show, in fact that a correct interpretation of the illusionist will reveal that Socrates is special not for what he knows but because he seems to be alone in knowing that he knows nothing. His initial interpretation is that the seer must be right, that thither is no bracingr man than Socrates, and this interpretation left Socrates baffled, because his own hatful was that he was not wise at all, and certainly no wiser than others.

Going out to await for a wiser man, to fire the Oracle wrong, Socrates found---as he had found throughout his life---that there were many pretenders to wisdom but no truly wise man: "I found that those who had the highest reputation were nearly the near deficient, while those who were notion to be inferior were more knowledgeable" (28).

Socrates concludes that "the god is wise," and that the Oracle, harangue for God, meant that "the wisdom of men is worth little or nothing." The Oracle means that "This man among you, mortals, is wisest who, like Socrates, understands that his wisdom is worthless" (28).

Socrates defends himself, his life's contrive, and the spot of his dialogue-based philosophical inquiries in a number of ways, but his most simple, clear, succinct and effective defense, and refutation of the legal, social, political, ethical and religious charges against him, is the pursuit:

Socrates argues that the fact that his humble work caused so many powerful people and institutions such terror and consternation indicates the true power of philosophy, of a philosopher who merely investigates cautiously and reasonably whether what people say is true or not.

In other words, Socrates is saying that he is obeying God, or the god, or the Oracle, kind of than defying or denying God, when he sets out every day to prove the Oracle right when it was declared that no man was wiser than Socrates.

to the god, and search and make enquiry into the wisdom of any one . . . who appears to be wise; and if he is not wise, then in defense of the oracle I show him that he is not wise; and my occupation quite absorbs me, and I nurse no measure to give either to any public matter of rice beer or to any concern of my own, but I am in utter poverty by reason of my fealty to the god (28-29).

Socrates says in effect that he has served as a pressure valve of sorts, and now that the valve is about to be disconnected, they will cite that they have unleashed against themselves a wave of rage and wrath for what they have done to Socrates:

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