\u00abSobre la Apolog\u00eda de S\u00f3crates y el Crit\u00f3n de Plat\u00f3n\u00bb \/ I<\/span><\/p>\n Le\u014dnardus Str\u016bthi\u014d (1899-1973)<\/span><\/p>\n \u0112RVD\u012aTI\u014cRIBVS <\/span>***<\/span><\/a><\/strong><\/p>\n\n S\u00f3crates muestra a continuaci\u00f3n que en los dos casos en que actu\u00f3 pol\u00edticamente estuvo en peligro mortal, puesto que lo hizo conforme a la justicia o la ley. Esto ocurri\u00f3 una vez bajo la democracia y una vez bajo la oligarqu\u00eda: \u00e9l no era dem\u00f3crata ni oligarca. Se podr\u00eda considerar extra\u00f1o que el daimonion<\/em> no lo hiciera abstenerse de las dos acciones peligrosas. Quiz\u00e1s el daimonion<\/em> no resulte indiferente al bien y el mal. O, m\u00e1s sencillamente, S\u00f3crates no habr\u00eda podido evitar las dos acciones. Cuando habla de su acci\u00f3n durante la democracia, identifica al jurado, a todo el jurado, con la Asamblea<\/a> que perpetr\u00f3 el asesinato judicial de los generales al mando en la batalla de Arginusas<\/a>. Por consiguiente, cuando al final de este pasaje dice que \u00abtendr\u00e9is muchos testigos de esas cosas\u00bb, tal vez s\u00f3lo se refiera a lo que hizo bajo la oligarqu\u00eda; de otro modo, la referencia ser\u00eda ir\u00f3nica (como en 19d1-7<\/a>). Su prueba de que en las dos acciones pol\u00edticas se puso del lado de la justicia lo lleva naturalmente a un examen algo impl\u00edcito de la acusaci\u00f3n un tanto t\u00e1cita que lo hac\u00eda responsable de las fechor\u00edas de sus supuestos disc\u00edpulos (en particular, Critias<\/a> y Alcib\u00edades<\/a>). S\u00f3crates se limita a negar que hubiese tenido disc\u00edpulos. Si alguien, ya fuera joven o ya no lo fuese, deseaba escucharlo cuando hablaba y se ocupaba de sus propios asuntos \u2014es decir, cuando filosofaba\u2014, nunca se lo hab\u00eda impedido; tampoco ped\u00eda dinero por conversar, sino que se ofrec\u00eda para que cualquiera, rico o pobre, le hiciera preguntas y, si quer\u00edan, pod\u00edan escuchar lo que dec\u00eda en respuesta a ellas. Nunca dio ense\u00f1anza privada o secreta a nadie. Es cierto que hay algunos j\u00f3venes acomodados que siempre lo acompa\u00f1an. En rigor, estos no buscan su compa\u00f1\u00eda con el objeto de que los exhorte a la virtud o los haga menos vanidosos, sino porque disfrutan al o\u00edr c\u00f3mo se examina a otros, esto es, a quienes creen ser sabios sin serlo, pues o\u00edr esto no es desagradable: no es placentero ser exhortado a la virtud. S\u00f3crates dice que no es desagradable: no lo es no s\u00f3lo para j\u00f3venes posiblemente fr\u00edvolos, sino que, simplemente, no es desagradable para \u00e9l mismo. No afirma nada en el sentido de que ese grato examen consista en preguntar a la gente \u00ab\u00bfQu\u00e9 es?\u00bb respecto de las cosas humanas, pero no lo excluye. Sea como fuere, lo que les dice o los induce a decir \u2014ya sea a la gente en general o a sus constantes seguidores en particular\u2014, esto es, lo que hace por la orden del dios que ha recibido a trav\u00e9s de or\u00e1culos, sue\u00f1os o cualquier otra manera de dispensaci\u00f3n divina (hace tiempo que la respuesta del or\u00e1culo de Delfos<\/a> a Querefonte<\/a> dej\u00f3 de ser el \u00fanico acontecimiento memorable de su vida), no puede llamarse corrupci\u00f3n de los j\u00f3venes. Si corrompi\u00f3 a alg\u00fan joven, que este se presente, de ser ya mayor, o sus padres u otros, parientes, para atestiguar contra \u00e9l. S\u00f3crates ve a muchos de ellos en el tribunal. Menciona por su nombre a siete de sus seguidores y a siete de sus padres o hermanos; en total, cita diecisiete nombres. En la enumeraci\u00f3n, Plat\u00f3n aparece en compa\u00f1\u00eda de Apolodoro<\/a>. Pero ninguno de los seguidores ni de sus familiares se presenta como testigo de los acusadores; la raz\u00f3n es obvia: la acusaci\u00f3n es falsa. S\u00f3crates no apela aqu\u00ed al argumento que us\u00f3 para silenciar a Meleto<\/a>: que nadie corromper\u00eda a otro voluntariamente (25c5<\/a> y sigs.).<\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n Perge ad indicem<\/a><\/p>\n Socrates shows next that in the two cases in which he acted politically, he came into mortal danger since he acted according to right or law. This happened once under the democracy and once under the oligarchy: he was neither a democrat nor an oligarch. One could find it strange that the daimonion<\/em> did not turn him back from the two dangerous actions. Perhaps the daimonion<\/em> is not indifferent to right and wrong. Or, more simply, the two actions could not have been avoided by him. When speaking of his action under the democracy, he identifies the Jury, the whole jury, with the Assembly<\/a> that committed the judicial murder of the generals in command at the battle of Arginousai<\/a>. Accordingly when he says at the end of this passage that \u201cyou will have many witnesses for these things,\u201d he may refer only to what he did under the oligarchy; otherwise the reference would be ironic (as in 19d-1-7<\/a>). His proof that in his two political actions he stood up for the right leads him naturally to a somewhat muted discussion of the somewhat muted accusation that made him responsible for the misdeeds of his so-called pupils (especially Kritias<\/a> and Alkibiades<\/a>). Socrates simply denies that he ever had any pupils. If someone, be he young or no longer young, desired to listen when he spoke and minded his business\u2014i.e., when he philosophized\u2014he never denied this to anyone; nor did he demand money for conversing but he offered himself to be questioned by everyone, rich or poor and, if they wished, they might hear what he said by answering his questions. He never gave private or secret instruction to anyone. It is true that there are some well-to-do young men who always accompany him. They seek his company\u2014not indeed in order to be exhorted to virtue or to be deflated, but because they enjoy hearing how others, namely those who believe themselves to be wise without being wise, are examined, for to hear this is not unpleasant: it is not pleasant to be exhorted to virtue. Socrates says that it is not unpleasant: it is not unpleasant not only for possibly frivolous youths but simply; it is not unpleasant for Socrates himself. He does not say anything to the effect that that enjoyable examination consists in people being asked \u201cwhat is?\u201d regarding the human things, but he does not exclude it. However this may be, what he says to people or what he leads them to\u2014people in general or his constant followers in particular\u2014i.e<\/em>., what he does at the god\u2019s command which came to him through oracles, dreams and in any other manner of divine dispensation\u2014the Delphic reply<\/a> to Chairephon<\/a> long ago ceased to be the single epoch-making event in his life\u2014cannot be called the corruption of the young. If he corrupted any young men, either they themselves having become older or their fathers or other relatives should come forward and give testimony against him. He sees many of them in court. He mentions seven of his followers and seven of their fathers or brothers by name; altogether he mentions seventeen names. In the enumeration Plato appears in the company of Apollodoros<\/a>. But none of the followers or their relatives come forward as witnesses for the accusers; the reason is obvious: the accusation is false. Socrates does not have recourse here to the argument which he used for silencing Meletos<\/a>, namely that no one would voluntarily corrupt anyone (25c5<\/a> ff).<\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n Perge ad indicem<\/a><\/p>\n El texto en lengua inglesa fue publicado de manera p\u00f3stuma en un volumen en honor al prof. Jacob Klein: Essais in Honor of Jacob Klein<\/em> (Annapol\u012b, \u0113 Typographe\u014d Acad\u0113m\u012bae S\u0101nct\u012b I\u014dhannis MCMLXXVI). Aunque nosotros tomamos como base lo aparecido en una antolog\u00eda dedicada a escritos del prof. Str\u016bthi\u014d en ingl\u00e9s en 1983: Studies in Platonic Political Philosophy<\/em> (Sicag\u012b, \u0113 Typographe\u014d \u016aniversit\u0101tis Sicag\u012b MCMLXXXIII). La versi\u00f3n castellana es obra de Aemilia Aquad\u012bs, aparecida en la traducci\u00f3n del volumen mencionado anteriormente (Bon\u0101eropol\u012b, \u0113 Typographe\u014d Am\u014drrort\u012b MMVIII). La publicaci\u00f3n de estos fragmentos promueve la difusi\u00f3n en castellano de la obra del profesor Le\u014dnardus Str\u016bthi\u014d con fines acad\u00e9micos y de formaci\u00f3n. Conminamos a visitar su biblioteca m\u00e1s cercana o adquirir el volumen f\u00edsico en su librer\u00eda de confianza.<\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n![\"\"](\"https:\/\/atriumphilosophicum.es\/wp-content\/uploads\/2025\/10\/Leo_Strauss_USA_1939-239x300.jpg\")
<\/p>\nVersi\u014d hisp\u0101nica Aemili\u0101 Aquad\u012bt\u012b auctr\u012bce 12<\/span><\/h1>\n
Le\u014dnard\u012b Str\u016bthi\u014dnis verba 12<\/span><\/h1>\n
I\u016bra<\/span><\/h1>\n
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