socrates copy
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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 .
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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" .
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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 .
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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.
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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.
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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.
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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.
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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.
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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.
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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 .
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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.
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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 .
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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.
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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.
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? 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
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Reflection