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    Socrates

    Lizamarie C. Olegario

    U.P. College of Education

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    Ancient Greek Philosophy

    f i rs t discovered and discu ssed the

    fundamental Pr inc iples o f

    Phi losophy

    mos t signi f icant ly, l i tt le has been

    added to their know ledge since.

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    Socrates (469-399 BC)

    ph i losopher of Athens and an

    adm ired so ldier

    son o f a scu lptor / stone mason and

    a midw i fe

    said that he did not teach , bu t

    rather served to tru th that is already

    in us

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    The Cave Analogy

    the process of com ing to know thegood by means of education.

    cave in which humans are chained

    from bir th facing a wal l .Behind them , puppet-masters carry

    f igur ines which cast shadows on

    the wal l in fron t of the pr isoners.

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    The Cave Analogy

    Because they know noth ing else, the

    pr isoners assume the shadows to be the

    extent of real i ty

    bu t what they see and hear is actual lyon ly a smal l segment of the intell ig ib le

    world.

    The new educat ion is meant to free the

    pr isoners f rom thei r false op in ions and

    conv ic t ions

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    The Cave Analogy

    If a pr iso ner was unchained and

    allow ed to leave the cave and see

    real i ty, at f i rst , he wou ld be pained

    and diso r iented by the foreign

    sights.

    When to ld that his exper ience in the

    cave was no t en t irely real, he wouldrebel--and no t w ithout reason

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    The Cave Analogy

    But once he focuses on what is , he

    w i l l be happier than ever before and

    w il l never want to return to the cave.

    Furthermore, i f he did try to return

    to the cave and help the other

    pr isoners, they wou ld hate him ,

    call ing him co rrupt and delus ionalbecause their real i ty is s t i l l lim ited

    to the shadows in the cave.

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    The Cave Analogy

    The good is beyond perceived

    real i ty and is hard to see, bu t on ce

    the good is understood , i t is clear

    that i t " is the cause of al l that isr igh t and fair in everyth ing ," and

    must be possessed and unders tood

    by prudent rulers.

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    The Cave Analogy

    i t seems as i f the natures w ith

    which ch i ldren are bo rn matter less

    than their educat ion ; anyone can be

    a ph i losopher w ith the r igh t train ing .

    The purpose of the ph i losopher-

    kings ' educat ion is to eventual ly

    teach chi ldren how to d ist inguishr igh t from wrong by showing them

    the who le truth .

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    Socrates (469-399 BC)

    Used quest ions and answers

    to rem ind h is students of

    knowledge

    cal led maieut ic s (m idw ifery ), or the

    Socrat ic method.

    Married to Xanth ippe

    bu t had a tendency to fal l in love

    wi th handsome young men

    in part icu lar a young so ld ier named

    Alcib iades

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    Socratic Method

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    Socratic Method

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    Socratic MethodSocratic questions can be phrased in three general ways:

    1) To explore a general aspect of course material.

    "Describe different types of tectonic movement along

    plate boundaries."

    2) To encourage creativity and brainstorming.

    "Think of as many causes as possible for the origin of alarge boulder found perched upon a nearly flat plain that

    is underlain by a rock type different from that of the

    boulder."

    3) To focus attention on a specific problem."Compare the evidence used by scientists to support the

    idea of biological evolution (or modern global warming)

    with that used by others who reject the possibility of

    evolution (or global warming)."

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    Types of Questions

    Questions of Clarification

    What is your main point?

    Can you give me an example?

    What is the source of that idea or

    information?

    Can you summarize what wediscussed?

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    Types of Questions

    Questions that Probe Assumptions

    What are you assuming?

    How would you support your

    assumption?

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    Types of Questions

    Questions that Probe Reasons and

    Evidence

    What did you observe in the

    demonstration/experiment?

    What evidence supports your

    hypothesis?

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    Types of Questions

    Questions that Probe Implications

    and Consequences

    What effect would that have?

    What could you generalize from

    this observation?

    What does that remind you of?

    What do you predict will happen

    next?

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    Socratic Method

    Teacher Preparation

    1.) Intersentence, Literal, or

    Opening (create 3 of these)

    - a general question that directs

    students into the text

    - an introductory or exploratory

    question related to a topic that is

    easy for students to locate in the

    text

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    Socratic Method

    2.) Text, Analysis, or Core (create 3 or 4 of these)

    - a question about specific content, theme, or main

    idea

    - an inquiry that challenges students to examine a

    central position - a request to interpret or explore a passage in the

    text

    - a "how...?" or "why...?" question

    - a challenge to students to compare and contrastcharacters, motivations, descriptions, tones, etc.

    - an examination of vocabulary or interesting

    phrases

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    Socratic Method

    3.) Beyond Text, Evaluative, or

    Closing (create 3 or 4 of these)

    - a question that establishes the

    relevance of the text to students

    - an inquiry that connects the text

    with the real world

    - an application of the text to self

    - a comparison of the text with real

    life

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    Socrates (469-399 BC)

    He was, by al l accounts, sho rt and s tou t ,

    no t given to good groom ing, and a lover

    of w ine and conversat ion

    descr ibed as having neglected his ownaffairs

    spent h is t ime discu ss ing vir tue, just ice,

    and piety wherever his fel low ci t izens

    congregated

    sought wisdom about r ight conduct

    so that he migh t guide the moral and

    intellectual imp rovement of A thens.

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    Socrates (469-399 BC)

    never wrote any of h is ideas down

    rather engaged h is s tudents --

    weal thy young men of A thens -- in

    end less conversat ions

    In exchange for his teach ing , his

    students in turn made sure that he

    was taken care of

    Since he claimed to have few needs,

    he took very l i t t le, much to h is

    wifes distress

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    Socrates (469-399 BC)

    for convent ional Athenians, Socrates

    was a troublemaker

    del iberately provocat ive quest ions abou t

    v i r tue corrupted their chi ldren andundermined their morals

    lef t no wri t ings

    most of our knowledge of h im and his

    teachings comes from the dialogues o f

    his most famous pupi l , Plato, and from

    the memoirs of Xenophon

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    Socrates (469-399 BC)

    Plato recons truc ted his

    discussion s in a great set of

    w r i tings known as the Dialogues.

    It is d i ff icu l t to dist inguish what is

    Socrates and what is Plato in these

    dialogues

    they are usual ly d iscussed together.

    Plato, called him the wisest, and

    jus tes t, and best o f al l men whom I

    have ever known (Phaedo).

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    Socrates (469-399 BC)

    was irr i tated by the Sophists

    thei r tendency to teach logic as a means of

    achieving self-centered ends

    their p romot ion of th e idea that al l th ings arerelative.

    It was the tru th that he loved,

    desired, and believed in .

    Phi losophy, the love of w isdom ,

    was for Socrates itsel f a sacred

    path , a holy quest -- not a game to

    be taken l ight ly .

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    Socrates (469-399 BC)

    He believed -- o r at least said he did

    in the dialogue Meno -- in the

    reincarnat ion of an eternal soul

    which contained al l know ledge.

    We unfor tunately lose touch w i th

    that know ledge at every bir th, and

    so we need to be rem inded of whatwe already know (rather than

    learning something new).

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    Socrates (469-399 BC)

    was on a sel f -def ined quest for the

    nature of true vi r tue and goodness

    though he professed no t to know

    what they were.

    What is just ice? Beauty? Cou rage?

    The good?

    chal lenged the reign ing values o f

    the day

    aristrocrats love of power

    glory or the merchants love of money

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    Socrates (469-399 BC)

    Those who stayed with Socrates came to

    share his own mental share of apor ia or

    enl igh tened ignorance.

    They had to confess they were ignorantabou t what just ice (or whatever vir tue

    was under discussion) real ly was

    bu t real ized they were better off than

    before because they had been

    disabused of their convent ional, bu t

    w rong, bel iefs

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    Socrates (469-399 BC)

    His uno r thodox rel ig ious v iews

    (that there was on ly one god behind

    the variety o f Greek gods ) gave the

    leading c i t izens of A thens theexcuse they needed to sentence

    him to death for corrupt ing the

    morals of the youth of the ci ty . In 399, he was ordered to d rink

    hemlock, which he did in the

    company of h is students .

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    Jacques-Louis David:

    The Death of Socrates

    H th hi l h ti t k hi l

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    Here the phi losopher conti nues to speak even while

    reaching for the cup, demonstrating his indif ference to

    death and his unyielding commitment to his ideals.

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    Most of his discipl ines and slaves swir l around him in

    grief , betraying the weakness of emotionalism.

    H is wife is seen only in the distance leaving the prison

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    H is wife is seen only in the distance leaving the prison.

    Only Plato, at the foot of the bed and Crito grasping his

    master ' s leg, seem in contr ol of themselves.

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    Education in Plato's

    Republic

    (Dillon, 2004)

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    Introduction

    Socrates (Plato 's mou thp iece in the

    dialogue) posi ts two di f fer ing

    vis ions o f educat ion

    the f i rst is the educat ion o f the warr iorguardians

    the second is the phi losopher-k ings' education

    he also p rov ides a more sub t le

    accoun t of education through the

    pedagogical method he uses w i th

    Glaucon and Adeimantus .

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    Introduction

    The Republ ic p rov ides the key to

    locating and understand ing

    Socrates' true vis ion of educat ion .

    Socrates' pedagogical app roach

    corresponds c losely w i th h is v is ion

    of the educat ion of the ph i losopher-

    k ings

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    Socrates' First Account ofEducation

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    Aim of Guardians' Education

    to curb the guardians ' natural

    tendency to lord over the ci t izens .

    to make them l ike " noble puppies"

    that are f ierce w ith enem ies and

    gen tle w ith fam il iars .

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    Aim of Guardians' Education

    Educat ion in music for the soul

    gymnast ics for the body

    The guardians' educat ion is

    pr im ari ly moral in nature

    emphasizing the bl ind acceptance

    of bel iefs and behaviors rather than

    the abi l i ty to th ink c r i t ically and

    independently.

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    Aim of Guardians' Education

    Those f i t for a guardian's educat ion

    must by nature be " phi losoph ic ,

    sp i r ited, sw i ft , and strong"

    The guardians mus t be lovers o f

    learn ing l ike " nob le puppies" who

    determ ine what is fam i l iar and

    foreign by " know ledge andignorance"

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    Musical Education

    Educat ion in mus ic (which inc ludes

    speeches) begins w ith the tel l ing of

    tales in the earl iest years o f

    ch i ldhood because that is whenpeople are most p l iable.

    Tales mus t be str ic t ly censored

    because young ch i ldren aremal leable and absorb al l to which

    they are exposed.

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    Musical Education

    " A young th ing can ' t judge what is

    hidden sense and what is no t ; bu t

    what he takes into his op in ions at

    that age has a tendency to becomehard to eradicate and

    unchangeable"

    Unable to d ist inguish between goodand bad, ch i ldren w i l l on ly use bad

    examples to just i fy their own bad

    behavior.

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    Musical Education

    The con tent of tales is meant to inst i l l

    v i r tue and a certain theology in the

    hearers.

    Ins tead of g iv ing examples ofapp rop riate tales, Socrates attacks the

    great poets, Hesiod and Homer, for

    creat ing inapp ropr iate tales.

    He says that these poets ' tales includebad l ies, which further unreal is t ic

    images of the gods and heroes.

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    Musical Education

    Gods must never be shown as un jus t for

    fear that chi ld ren w il l thin k it acceptable

    and hono rable to do injus t ice.

    Tales canno t depict figh t ing among thegods and, further, ch i ldren mus t act ively

    be told that ci t izens have never been

    ang ry w ith one another.

    By hearing such tales, youths w i l l learnthe impo rtance of uni ty and w i l l be

    dis inc l ined to f igh t amongst themselves

    when they are grown.

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    Musical Education

    Chi ldren mus t be told that the gods are

    no t the cause of al l things , on ly those

    wh ich are good and just .

    Gods cannot be said to punish (un less i tis for the pun ished person's benef i t ),

    change shape/form , or l ie.

    By making the gods incapable of

    dishonesty and connected on ly w i thwhat is good , Socrates d istances them

    from the wor ld of men in which ly ing and

    decept ion are ever-present.

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    Musical Education

    Separat ing gods from men preventspoet ic accounts o f the gods from being

    used as a model for human behavior.

    Chi ldren must look solely to human

    guardians and the law for guidance.

    Good tales mus t also foster cou rage,

    moderat ion , and jus t ice.

    The hero Achi l les must be absent f romall tales, because ch i ldren canno t see

    lament ing o r gross d isplays o f

    immoderate emot ion glo r i f ied for fear

    they w i l l adopt the pract ices as their own.

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    Musical Education

    Add it ional ly , tales canno t include

    disp lays of laughter.

    Like excessive d isplays of gr ief ,

    excessive disp lays o f happ inessthreaten the stoic att itude that is

    desirable in guardians.

    Suitable tales mus t glo r i fy and

    encourage moderat ion; they mustdisplay obedience to super iors and

    temperance in d rink ing , eat ing , sex, and

    love of money and possess ions.

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    Musical Education

    Tales mus t also show bravery in

    the face of danger

    Most exis t ing stor ies send

    inapp rop r iate messages and mus t

    be ou tlawed .

    They show unjus t men as happy ,

    jus t men as unhappy, in jus t ice aspro f i tab le, and just ice as being

    someone else's good and one's

    own loss .

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    Musical Education

    A lthough Socrates includes three of the

    fou r main v ir tues (courage, moderation,

    and just ice) among the impo rtant

    lessons o f app rop r iate tales, w isdom is

    absent.

    The om iss ion o f wisdom , along wi th the

    imp l ication that the guardians should

    accept bl ind ly whatever they are toldand to be whol ly molded by the tales,

    suggest again that guardians are no t

    intended to be wise and ph i losoph ical .

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    Narrative Style of Tales

    Mimetic poetry is dangerous

    because i t encou rages peop le to

    im itate bad as wel l as good

    behavior and suppo rts the vio lat ionof the one man-one job pr incip le.

    But i f poets and guardians are to

    im i tate, they mus t copy thosevir tues which they have been

    taught since ch i ldhood (courage,

    moderat ion , ho l iness , freedom )

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    Narrative Style of Tales

    " Im itat ions, i f they are pract iced

    con t inually f rom you th onwards,

    become establ ished as habi ts and

    nature, in body and sounds and inthought "

    Therefore, the cor rect sty le o f

    narrat ive for both guardians andpoets is mos t ly non-im itat ive, bu t

    al lows for some imi tat ion of good

    men

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    Narrative Style of Tales

    In h is discussion of educat ive

    music, Socrates allows only

    moderate and aus tere melod ies.

    Melodies im i tat ing the sounds and

    accents of men cou rageous in the

    face of danger and those su i table to

    peaceful men are al lowed, bu tmodes su i ting laments or revel r ies

    are fo rb idden .

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    Narrative Style of Tales

    Only s imp le inst ruments such as

    the ly re, c ither, and p ipe are

    permit ted.

    Mos t impo rtant ly, Socrates ins ists

    that rhythm must fo l low speech ,

    no t the other way around.

    Every component of speech m ustfo l low the dispos i tion of a good

    sou l

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    Narrative Style of Tales

    " Good speech, good harmony ,good g race, and good rhythm

    accompany good dispos i t ion" .

    Rhythm and harmony touch thesoul d irect ly, so i f ch i ldren are

    surrounded by tales o f goodness

    and never exposed to bad tales, l ike

    " noble pupp ies" they w i ll learn to

    love what they know (goodness and

    jus tice) and hate what they do not

    know (injust ice).

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    Narrative Style of Tales

    Learning to love fine th ing s andhate ug ly thing s as a ch i ld w i l l help

    them appreciate reasonable speech

    and f ind p leasu re in l iv ingmoderately when grown.

    With the proper educat ion, a l i fe o f

    noble vi r tue, inc lud ing "moderat ion ,

    courage, l iberal i ty , and

    magn i f icence" bu t exclud ing sex

    and excess ive pleasu re, w i l l be

    fu lf i l l in .

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    Gymnastic Education

    A good sou l produces a good body,

    and th at a healthy intel lect ensures

    a heal thy body .

    By eat ing and dr ink ing moderatelyand undertak ing a simp le physical

    exerc ise plan from you th, the body

    w il l be as f i t as is needed.Gymnast ics is main ly responsib le

    for p revent ing i l lness and the need

    for m edic ine in the ci ty.

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    Gymnastic Education

    Medic ine is only w elcome as ameans for cur ing easi ly-f ixed

    i llnesses and shou ld never be used

    to keep those unable to work al ive.

    L ike the wel l-educated guard ian , a

    good judge wi l l be " a late learner of

    what in just ice is" .

    A lthough never exposed to

    injus t ice personal ly, he w i l l

    recogn ize injus t ice by i ts

    foreignness.

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    Gymnastic Education

    This abi li ty to d is t inguish between good

    and bad w ithou t ever having been

    direct ly exposed to the bad is the

    intended resul t of the guardians '

    educat ion.

    Equi libr ium between music and

    gymnast ics is impo rtant for the

    product ion of moral guardians. A solely gymnast ic educat ion causes

    savagery and a purely mus ical educat ion

    causes sof tness, the two must be

    balanced.

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    Gymnastic Education

    Educat ion in music and gymnast icsw i ll be compulsory for you ths, and

    their prog ress and adaptabi li ty w i l l

    be watched and tested throughout

    their development.

    Those who reso lutely hold onto the

    conv ict ion s inst i lled in them by

    education w i ll be chosen as

    guardians and those who rebel

    against the ci ty 's ideology w i l l be

    rejected.

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    Socrates' Second Account ofEducation

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    Aim of Education

    Socrates adm its that the ci ty should be

    ruled by ph i losopher-k ings

    Socrates acknow ledges that the nature

    necessary in ph i losopher-k ings is rare. Quick, f iery natures su i ted to mus ic are

    usual ly too unstable for courage in the

    face of war,

    Trustworthy, brave natures that excel in

    war are often s low intel lectually.

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    Aim of Education

    Potent ial ph i losopher-k ings mus t

    receive a new fo rm of educat ion

    that w il l ident i fy , test, and ref ine

    their ph i losoph ical natures." It must also be given gymnast ic in

    many studies to see whether i t w i l l

    be ab le to bear the greatest stu dies,or whether it w i ll turn out to be a

    coward"

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    Aim of Education

    Educat ion serves to ident i fy thosewho are capable of phi losoph izing

    and helps to streng then the

    characters of those who are

    capable

    The phi losopher-k ings education

    w i l l teach true love of learning and

    ph i losophy, as opposed to the falselove of learn ing of the " noble

    pupp ies" .

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    Knowledge of "The Good"

    The ph i losopher-k ing s' edu cat ion

    aims beyond the attainment o f the

    four vi r tues and inc ludes the

    greatest and mos t benefic ial study:that of " the good" .

    Know ledge of the good is the

    ul t imate vir tue; withou t i t theattainment o f other vir tues is

    impossible.

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    Knowledge of "The Good"

    It is insuff ic ient to merely have

    op in ions abou t the good .

    Ins tead, know ledge of " the good "

    must be abso lute

    "When i t comes to good th ings , no

    one is sat is f ied w i th what is op ined

    to be so bu t each seeks the th ingsthat are"

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    Knowledge of "The Good"

    The impo rtance of know ing what is

    stands ou t in sharp con trast to the

    ear l ier unfounded opin ion s o f the

    guardians.But despi te his adamancy that

    know ing is super ior to opin ing,

    Socrates h imsel f c laims not toknow the good.

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    Knowledge of "The Good"

    Using the power of images,

    Socrates evokes an analogy of the

    obscu re good and the fam i liar sun .

    The sun , l ike the good , i l lum inatesthe true " ideas" behind th ings.

    As the sun allows our eyes to use

    their exis t ing capacity to see, thegood al low s our exis t ing inte llect to

    know.

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    Knowledge of "The Good"

    When i t f ixes i tself on that which isi l lum ined by truth and that which is, i t

    intel lects , know s, and appears to

    po ssess intel l igence.

    But when i t fixes itself on that which is

    m ixed w i th darkness, on com ing into

    being and passing away, i t opines and is

    d immed, changing opin ions up anddown and seems at such t imes not to

    possess in tel l igence

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    Knowledge of "The Good"

    The good is a higher real i ty and is

    respons ib le for our capacity to

    reason, as well as our very

    " exis tence and being"

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    Philosopher-Kings' Education:

    Good guardians must no t be pr isonersno r can they be ph i losophers who

    self ishly s tay ou tside of the cave.

    They mus t escape the cave, be educatedin the good through phi losophy, and

    then return to the cave to ru le and

    enl igh ten others.

    Since the ph i losopher-k ings are st i l l tobe warr iors, their educat ion mus t st i l l be

    useful fo r warlike men.

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    Philosopher-Kings' Education: The previous account o f educat ion ,

    however, is incomplete because

    gym nast ics and music only teach habi ts

    by examp le.

    Thus, Socrates revises the prio reducation by int roducing the study o f

    numbers/calculations, geometry, and

    cubes.

    Not only is mathemat ics useful forpract ical matters, but i ts abstractness

    causes students to exerc ise their

    intellect and ask quest ions abou t what

    reall is .

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    Philosopher-Kings' Education:

    The study of complex, elus ive conceptspushes one to study what is permanent

    and perfect.

    Dialect ic s are also to be stu died.

    Reason ing th rough quest ion ing/

    answer ing & exchang ing arguments

    teaches how to give accoun ts of one's

    self & what one knows

    helps ident i fy the good in onesel f and

    the good in the wor ld.

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    Philosopher-Kings' Education:

    Socrates in sists that recipients o f

    an education in mathemat ics and

    dialect ics mus t have a sui table

    nature.They mus t be steady , courageous ,

    good look ing, noble, tough, and

    quick learners.Above al l , they mus t love hard work .

    hil h i d i

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    Philosopher-Kings' Education:

    Socrates insists that educat ion in

    ph i losophy is someth ing to be

    loved and w i l l resu l t in the

    sat isfact ion o f eros.Sim i lar to the previou s educat ion ,

    educat ion (in mus ic, gymnast ics,

    mathemat ics, and preparatorydialect ics ) begins in ch i ldhood .

    hil h i ' d i

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    Philosopher-Kings' Education:

    But un l ike the compu lsory nature of

    the earl ier education , the

    ph i losopher-k ings ' education must

    be p resented f i rst as voluntary p lay." Don' t use force in train ing the

    ch i ldren in the stud ies, bu t rather

    p lay. In th at way you can betterdiscern what each is naturally

    d i rected towards" .

    Phil h Ki ' Ed i

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    Philosopher-Kings' Education:

    At age twenty, gymnast ic educat ion w i l lcease and the best students w i l l be

    chosen to learn an overv iew of their

    stud ies and how they interrelate with

    each other and the good .

    Those who excel in their studies, war,

    and other du t ies w i l l be chosen at age

    thir ty to be tested in d ialect ics todeterm ine "who is able to release

    him self from the eyes and the rest of

    sense and go to what which is in i tsel f

    and accompanies t ruth"

    Philosopher-Kings' Education:

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    Philosopher-Kings Education: Remarkably, in the guardian's educat ion ,

    no one, no t even a judge, was permit tedexposure to the truth at th is young an

    age.

    Socrates, however, st i l l recogn izes the

    danger of the ful l t ruth .

    He holds that students must not be

    allowed free reign w ith d ialect ics at too

    young an age, because, instead o f us ingthei r newfound know ledge for the good

    of the ci ty , they m igh t be temp ted to

    forsake the ci ty 's laws and convent ion s

    in favo r of more base pu rsu i ts .

    Phil h Ki ' Ed i

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    Philosopher-Kings' Education:

    Older, educated men, however, " w i l ld iscu ss and consider the truth

    rather than the one who plays and

    contradicts for the sake of thegame"

    When they are thir ty -f ive, those

    well-t rained in dialect ics w il l berequ ired to go back into the cave to

    ho ld o ff ices, and test ing w i l l

    cont inue.

    Phil h Ki ' Ed i

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    Philosopher-Kings' Education:

    Final ly, at the age of fi f ty , thosewho have excel led in everything

    w i l l perceive the good and w i l l

    al ternate ph i losoph izing and ru l ingthe city .

    Socrates says , And , l i f ting up the

    br i l l iant beams o f their sou ls, theymust be compel led to look toward

    that wh ich provides light for

    everything.

    Phil h Ki ' Ed i

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    Philosopher-Kings' Education:

    Once they see the good i tsel f , they mus tbe compel led, each in his tu rn, to use i t

    as a pattern for o rdering c ity, pr ivate

    men, and themselves for the rest o f their

    l ives.

    For the mos t part , each one spends h is

    t ime in phi losophy , bu t when his turn

    comes, he drudges in pol i tics and ru lesfor the ci ty 's sake, no t as though he

    were do ing a thing that is f ine, bu t one

    that is necessary.

    Phil h Ki ' Ed ti

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    Philosopher-Kings' Education:

    Although i t is unappeal ing , phi losophersw i l l serve the state because they are

    indebted for their own enl ightenment,

    love know ledge, and accept that the

    good of the city is more impo rtant than

    their own happ iness.

    Socrates says it is better that the

    ph i losopher-k ings ruleunenthus iast ically o r else they w i l l

    become greedy for power wh ich leads to

    tyranny.

    S ti Ed ti

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    Socratic Education

    Although Socrates presents two expl ic i tmethods o f educat ion in the Republ ic ,

    his preferred pedagogical method is

    di f f icul t to ident i fy because of the

    dramat ic context of the dialogue.

    The two accoun ts of educat ion must be

    patched together and evaluated in

    relat ion to each other and the dramaticcontext of the dialogue in order to

    discover Socrates ' preferred method o f

    educat ion.

    S ti Ed ti

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    Socratic Education

    Socrates ' lud icrous examples, di f ferentimages, and persistent quest ion ing are

    clear ly intended to help guide his pup i ls

    upward th rough the levels of reali ty to

    the highest , truest know ledge of what is.

    Socrates ' rambl ing teach ing sty le makes

    sense in l ight o f his idea that students

    shou ld come to the tru th on thei r ownrather than by force.

    S ti Ed ti

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    Socratic Education

    Thus , he makes the guardians 'rev ised education implaus ib ly

    leng thy (i t does no t culm inate un t i l

    the age of f if ty at wh ich point mos tpeople are close to l i fe's end ) and

    ends the discussion w i th the idea

    that on ly ch i ldren under the age of

    ten w i l l be al lowed in the ci ty w ith

    the ph i losopher-k ings .

    S ti Ed ti

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    Socratic Education

    Socrates' s ty le of quest ion ing /answer ing and refut ing arguments

    also gains meaning after his

    d iscuss ion o f the phi losopher'sreturn to the cave and d ialect ic s.

    By sub t ly d i rect ing the discuss ion

    through quest ions , Soc rates al low sthe igno rant pr isoners to unchain

    themselves and real ize the tru th.

    S ti Ed ti

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    Socratic Education

    He leads them toward the light by meansof quest ions and dialect ics un t i l they are

    able to make an accoun t of their

    know ledge for themselves.

    By present ing them wi th numerous

    di f ferent points of v iew , he teaches them

    to look beyond convent ion and thei r

    long-held convic t ions, and be open tonew , foreign ideas.

    Never tel l ing them what to th ink,

    Socrates helps them real ize their own,

    natural potent ial .

    C l i

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    Conclusion

    In l ight of both accounts o f educationand the dramat ic p rogress ion of the

    dialogue, i t becomes apparent that the

    who le Republ ic is an example of

    Socrat ic pedagogy.

    Using the discussion of just ice, Socrates

    formulates an act ive model of the

    educat ional process and guides h isstudents through the levels o f

    intell ig ib i l ity and know ledge.

    C l i

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    Conclusion

    Beginn ing by imagin ing the just c i ty ,Soc rates in i t iates the educat ional

    progression from large images to

    smal l ones.Early in the d ialogue, Socrates

    suggests that the idea of just ice

    shou ld be sought f i rst in a large ci ty,for i t is there that i t w i l l be mos t

    vis ib le, and then in ind iv iduals

    Concl sion

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    Conclusion

    After teach ing imagination, Socratesmoves on to t rus t by in troduc ing an

    educat ion that requ ires ru lers to b l indly

    trust the edu cat ive tales they are told .

    Next, he teaches about thought thro ugh

    his discuss ion of the phi losopher-k ings '

    edu cat ion and dialect ics.

    Finally, Socrates arr ives at know ledge ofwhat is.

    The Educational Theory of

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    y

    Socrates (Bob Burgess, 2005)

    Due to the fact that Socrates (469B .C.-399 B .C.) w ro te no th ing , o r

    next to noth ing , regarding h is

    ph i losophical ins ights and methods,we are left to glean the essence of

    h is wo rks f rom the w r it ings o f

    others.

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    I. Theory of Value: What knowledgeand skills are worthwhile learning?

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    and skills are worthwhile learning?

    What are the goals of education? Socrates believed that there were dif ferent

    kinds o f know ledge, important and tr iv ial .

    He acknowledges that most of u s know many

    " tr iv ial " th ings.

    He states that the craf tsman possessesimportant know ledge, the pract ice of h is craf t ,

    bu t th is is important only to him sel f, the

    craf tsman. Bu t this is no t the important

    know ledge that Socrates is referr ing to.

    The mos t impor tant of a l l know ledge is " how

    best to l ive." He posi ts that th is is not easi ly

    answered, and mos t people l ive in shameful

    igno rance regarding m atters o f ethics and

    morals . Br ickhouse & Smi th 1 .30

    I. Theory of Value: What knowledgeand skills are worthwhile learning?

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    and skills are worthwhile learning?

    What are the goals of education?Through h is method of power fu llyquest ioning his students, he seeks

    to gu ide them to discover the

    subject matter rather than simplytel l ing them what they need to know .

    The goals of education are to know

    what you can; and , even moreimpor tant ly , to know what you do

    not know .

    II. Theory of Knowledge: What isknowledge? How is it different from

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    knowledge? How is it different from

    belief? What is a mistake? A lie?

    Socrates makes the claim there are two

    very di f ferent sorts of know ledge.

    One is ord inary know ledge. This is ofvery speci f ic (and ord inary) inform ation .

    He claims that to have such know ledge

    does not g ive the possessor of said

    knowledge any expert ise or wisdomwo rth ment ioning.

    II. Theory of Knowledge: What isknowledge? How is it different from

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    knowledge? How is it different from

    belief? What is a mistake? A lie?The higher know ledge couldpossib ly be descr ibed as

    def in i t ion al know ledge.

    Soc rates is extremely in terested indefin ing words and concepts.

    He accepts the pu rsu i t of

    def in i t ion al know ledge as a pr ior i tyto ph i losophical discu ssion .

    II. Theory of Knowledge: What isknowledge? How is it different from

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    knowledge? How is it different from

    belief? What is a mistake? A lie? Socrates devotes m uch thought to the concept

    of bel ief , throu gh the use of log ic.

    He spars w ith students ear ly in his c areer and

    later with his accusers, at his tr ial , on the

    nature of his b elief regarding the gods . To define bel ief, acco rding to Socrates, was to

    use naturalist ic explanat ions fo r phenomena

    tradit ionally exp lained in terms o f Divine

    Agency.

    His bel ief in the wisdom and goodness of gods

    is der ived from human logic and h is natural

    skept ic ism.

    II. Theory of Knowledge: What isknowledge? How is it different from

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    knowledge? How is it different from

    belief? What is a mistake? A lie? Any person who knows what goodness,or tru th is , w i l l l ive that way.

    The on ly l ie or evi l comes abou t when

    one is ignorant of good.

    Man w i l l never know ingly l ie even i f he

    think s he is.

    It is his ignorance of goodness and truth

    that prevents h im from being a wise andhonest man.

    III.Theory of Human Nature: Whatis a human being? How does it differ

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    is a human being? How does it differ

    from other species? What are the

    limits of human potential?The being in human is an inner-sel f.

    This inner-self is d ivine, canno t die,

    and w i l l dwel l forever w ith the gods.

    Only human beings can dis t ingu ish

    vi r tue, which is know ledge, from

    igno rance, which is the root o f

    moral evi l . (Easton pp. 72 & 73)

    III.Theory of Human Nature: Whatis a human being? How does it differ

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    is a human being? How does it differ

    from other species? What are the

    limits of human potential? The human being is so const i tuted that

    he " can" know the good.

    And , know ing i t , he can fol low i t , for noone who t ru ly knows the good would

    del iberately choose to fo l low the evi l.

    This is a typical ly Greek no t ion, and is

    attract ive to all rat ionalists .

    Only the human being has these

    capabil i t ies.

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    is a human being? How does it differ

    from other species? What are the

    limits of human potential? From exper ience, i t can be known that

    intel lectu ally the human potential is

    inf ini tesimal.

    The m ind of man is cons tant ly reaching ou t for

    more and more knowledge, just as his w i l l is

    desirous o f mo re and more love.

    The search for know ledge var ies with the

    indiv idu al , bu t the race of m an has always

    carr ied on the quest in accord ance w ith i ts

    nature and for the pract ical and speculat ive

    value that know ledge br ings with i t . (Noonan

    1957)

    IV. Theory of Learning: What islearning? How are skills and

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    learning? How are skills and

    knowledge acquired?

    Learning is the seeking o f truth in

    matters

    It occu rs when af ter quest ion ing

    and interpret ing the w isdom and

    know ledge of others, one comes to

    recogn ize their own igno rance.

    IV. Theory of Learning: What islearning? How are skills and

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    learning? How are skills and

    knowledge acquired?

    Ski l ls and know ledge are acquired

    by:

    (1) interpret ing the statements of

    others

    (2) test ing o r exam ining the

    know ledge or w isdom of thoserepu ted (by themselves o r o thers)

    to be w ise

    IV. Theory of Learning: What islearning? How are skills and

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    learning? How are skills and

    knowledge acquired?

    (3) show ing those who are not w ise

    their ignorance

    (4 ) learning from those who are

    wise

    (5) exam ining oneself

    (6) exho rt ing others to phi losophy

    (7) exam ining the l ives of o thers

    (8) attainin g moral know ledge.

    V. Theory of Transmission: Whois to teach? By what methods?

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    is to teach? By what methods?

    What will be the curriculum be?

    Socrates does not bel ieve that any one

    person or any one school of thought is

    author i tative or has the wisdom to teach

    " th ings . "

    Socrates repeatedly d isavows his own

    knowledge and h is own methods.

    However, this appears to be a techn iquefor engaging others and empower ing the

    conversator to openly dialogue.

    V. Theory of Transmission: Whois to teach? By what methods?

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    is to teach? By what methods?

    What will be the curriculum be?

    The Socrat ic method is one in

    which a teacher, by ask ing leading

    quest ions , gu ides s tudents todiscovery.

    It was a dialect ical method that

    employs cr i t ica l inqu iry toundermine the plaus ib i li ty of

    w idely-held doctr ine. (B r ickhou se &

    Sm ith 1, p .53)

    V. Theory of Transmission: Whois to teach? By what methods?

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    is to teach? By what methods?

    What will be the curriculum be?

    Soc rates devo ted h imself to a free-

    wheel ing d iscussion w i th the

    ar istoc rat ic young ci t izens o fA thens , ins is tent ly quest ion ing

    their unwarranted conf idence in the

    truth o f popu lar op in ions , eventhough he of ten o f fered them no

    c lear alternative teach ing .

    VI. Theory of Society: What issociety? What institutions are

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    society? What institutions are

    involved in the education process?

    To the class of A thenians that

    Socrates was born into , society

    existed to pro vide the best l i fe forthe ind ividual.

    Societies are invar iably form ed for

    a part icu lar pu rpose. Indiv iduals are no t self-su ff ic ient,

    no one work ing alone can acquire

    all the genu ine necess it ies o f l i fe.

    VI. Theory of Society: What issociety? What institutions are

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    soc e y? W s u o s e

    involved in the education process?Separat ions of func t ion s and

    special izat ion of labo r are key.

    Society is composed of dis t inc t

    classes (clo thiers, farmers, bu i lders,

    etc.).

    In add it ion , there are those that

    manage society and settle dispu tes.

    VI. Theory of Society: What issociety? What institutions are

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    y

    involved in the education process?

    Educat ion took p lace in magni f icent

    bu i ld ings su ch as the Parthenon and

    Hephaisteion, which ado rn the Ac ropol is

    and the Ago ra, the large open area at the

    f ront of the Acropol is that cons is ted o f

    the Athenian market place and publ ic

    square. However, educat ion took p lace wherever

    and whenever, and the concepts o f

    schoo l ing, co l leges, and inst i tut ions had

    no t yet arr ived.

    VII. Theory of Opportunity: Who is to be

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    educated? Who is to be schooled?

    Socrates was the ant i thesis o fel i t ist mental i ty.

    Socrates rejected " the pu rsu i t of

    know ledge" for i ts own sake as adelusion and a snare, inasmuch as

    know ledge, proper ly so -called is

    unattainable, and a snare, inso faras i t draws us away from the study

    of conduct

    VII. Theory of Opportunity: Who is to be

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    educated? Who is to be schooled?

    In other words, the pu rsu i t of art ,cosmology , or any speci f ic d isc ip l ine

    blu rred the quest for truth.

    The pract ical know ledge that experts

    had in their respect ive f ields was tr iv ial

    and unimpo rtant to anyone but they

    themselves.

    He wanted to educate, challenge,quest ion and debate men of ignorance

    m istaking themselves as know ledgeable,

    and by doing so, to promote their

    intellectual and moral imp rovement.

    VII. Theory of Opportunity: Who is to be

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    educated? Who is to be schooled?

    Socrates' open and non -dogmatic sty le, and h isemphasis on what other persons thought rather

    than on his own ideas led to several indiv idual

    discip l ines going their separate ways .

    The resu l t was several prom inent schools, wi ththe most inf luent ial being the Platonic

    phi losophy.

    Even though Socrates rejected the "pursui t of

    know ledge" per se, there are many

    contradict ions evident to ind icate that he did

    view himsel f as an educator whose goal was to

    see others learn .

    VIII. Theory of Consensus: Why do peopledisagree? How is consensus achieved? Whose

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    opinion takes precedence?

    Socrates ' main focu s throughout h ispubl ic teaching l i fe is the acquir ing by

    the ind iv idual o f sel f -know ledge.

    He bel ieves that goodness and tru th,

    posi t ive essences and pu re ethical and

    moral inst incts are placed there div inely

    in the sou l .

    However, they are no t brought tocon sc iousness unless they are

    awakened or learned.

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    VIII. Theory of Consensus: Why do peopledisagree? How is consensus achieved? Whose

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    opinion takes precedence?

    The concept of igno rance is whatstands in the way of consensus ,

    and that once one realizes that he

    does not know , a change in anydisagreement can occur.

    If we can recognize the value of

    vir tue, we then can app ly i t andimpro ve the qual i ty o f ou r l ives.

    VIII. Theory of Consensus: Why do peopledisagree? How is consensus achieved? Whose

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    opinion takes precedence?

    It w i l l take precedence overpersonal power and the

    grat if icat ion o f desire and p leasure.

    The li fe-long pu rsu i t of self -impro vement, the desire for

    w isdom is on ly at tainable when one

    can see their own faul ts andweaknesses and negat ive

    tendencies.

    Sources

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    Sources

    Burg ess, B. (2005).The Educational Theory of Soc rates.Retrieved from

    www.newfoundations.com/GALLERY/Socrates.htm

    Dillon, A. (2006) Education in Platos Republic.

    presented at the Santa Clara Universi ty Stud ent Ethics

    Research Con ference May 26, 2004. retr ieved fromhttp:/ /www.scu.edu/ethics/publ icat ions/submitted/di l lon/e

    ducat ion_plato_republ ic.html#oneback

    Earnshaw, L.S. (1987). The Shaping of Modern

    Psycho logy: An Histor ica l Introduc t ion. Lond on:

    Routledge and Kegan Paul.

    Leahey, T.H. (2000). A Histo ry o f Psy cholo gy : Main

    Current in Psycho logica l Thoug ht (5thedit ion ). New

    Jersey : Prentice Hall New Jersey.

    http:/ /www.bu.edu/wcp/MainAnci.htm

    Sources

    http://www.scu.edu/ethics/publications/submitted/dillon/education_plato_republic.htmlhttp://www.scu.edu/ethics/publications/submitted/dillon/education_plato_republic.htmlhttp://www.bu.edu/wcp/MainAnci.htmhttp://www.bu.edu/wcp/MainAnci.htmhttp://www.scu.edu/ethics/publications/submitted/dillon/education_plato_republic.htmlhttp://www.scu.edu/ethics/publications/submitted/dillon/education_plato_republic.html
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    Sources

    http:/ /www.spaceandmotion.com/Greek-Phi losophy-Phi losophers.htm

    http://blogs.brynmawr.edu/tales

    http:/ /www.infed.org/hp-smith.htm

    http:/ /www.crystal inks.com/greece.html

    http://www.ship.edu/~cgboeree/athenians.html

    http://www.tr incol l .edu/depts/phi l /phi lo/phi ls/socrates.ht

    m l

    http:/ /www.phi losophypages.com/ph/socr.htm

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