Sókratova zbožnost a polis

Prázný, Aleš

Digitální knihovna UPCE
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Univerzita Pardubice
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Publikace vydané Univerzitou Pardubice / Published by the University of Pardubice
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Odborné časopisy / Journals
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Pantheon
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02/2007 Pantheon (Náboženství a politika)
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dc.contributor.author	Prázný, Aleš
dc.date.accessioned	2009-12-21T14:48:23Z
dc.date.available	2009-12-21T14:48:23Z
dc.date.issued	2007
dc.identifier.isbn	978-80-7194-994-7
dc.identifier.uri	http://hdl.handle.net/10195/35340
dc.format	s. 135-143	cze
dc.language.iso	cze
dc.publisher	Univerzita Pardubice	cze
dc.relation.ispartof	Pantheon. 2, 2007	cze
dc.rights	bez omezení	cze
dc.subject	Platón	cze
dc.subject	Sokrates	cze
dc.subject	politická filosofie	cze
dc.subject	politicko-náboženské vztahy	cze
dc.title	Sókratova zbožnost a polis	cze
dc.title.alternative	Socrates’ Devoutness and Polis	eng
dc.type	Article	eng
dc.description.abstract-translated	Nowadays politics and religion are connected with many negative prejudices. This situation results from high expectations we have of politics and religion, especially due to a long tradition of critical thought. The philosophical question of politics and religion was radically initiated by Socrates in the Athens; he is considered as the founder of political philosophy and of a new epoch in Western ethical philosophy. He demanded politics and religion be true and genuine and this demand has remained. He understood philosophy as an educational endeavour to wake up people from the somnolence of mythical existence, to find out what is areté (virtue). This effort is for Socrates a considerably political event – areté is a political virtue. The focal task of philosophy is, for Socrates, education understood as a genuine dialogue. Its proper aim is the treatment of soul by logos. Socrates’ philosophy develops an extensive educational enquiring also known as the care for the soul (Epimeleia peri tés psychés). Socrates’ philosophy represents no system of doctrines; fundamentally, it is a dialogue, the following of dialectic form opposing illogical sentences and contradictions. Socrates’ activity is contagious; he was well known and popular especially among the aristocratic youth who imitated his dialectic method of conversation. It strongly impeaches politics and religion – because Socrates shows that genuine politics and religion depend on interior consistency of logical argumentation and seek infinitely the good, i.e. on EPIMELEIA first of all, not on the superficial rhetoric of sophists. This aspect is especially evident in Politea – although the book is primarily not about common political systems but mostly about education, about paideia. Socrates was charged with atheism, with the corruption of the youth, with not believing in the gods (Daimonion) the polis worships. The mysterious voice – Daimonion – is, for Socrates, the guarantee of his life-orientation. The question “what is devoutness?“ leads Socrates to Euthyphron, the famous expert on religion. But this renowned specialist is unable to prove what devoutness actually is, conversely, it is Socrates who seems to be more devout in his thoughts and actions. Socrates’ effort was motivated by a call from God he met in the famous oracle of Delphi. The inmost intention of Socrates’ dialogue implies a religious dimension. Socrates represents a new approach to devoutness. This is evident not only in the dialogue with the famous expert on religion Euthyphron who is, however, unable to define devoutness. Socrates’ philosophy represents an exacting dialectic, i.e. the art of conversation in which a logical point of view is sought. According to Plato, this dialectical responsibility should be the principle of polis and of religion as Socrates’ temporary politics and religion should only be instruments for a higher purpose, for the realm of ideas that transcendent both politics and religion.	eng
dc.peerreviewed	yes
dc.publicationstatus	published	eng