\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 La propuesta de S\u00f3crates es escandalosa, no s\u00f3lo desde el punto de vista de la mayor\u00eda que lo encontr\u00f3 culpable. Lo que dice sobre su m\u00e9rito se basa en la premisa de que, de hecho, hace felices, o sea, virtuosos, a los atenienses, o de que su actividad es totalmente exitosa: tuvo tan poco \u00e9xito en hacer lo m\u00e1s buenos posible a sus conciudadanos como Pericles<\/a>, Cim\u00f3n<\/a>, Milc\u00edades<\/a> y Tem\u00edstocles<\/a>, a quienes censur\u00f3 con tanta severidad por su fracaso (Gorgias<\/em>, 515b8-516e8); era tan poco merecedor de la insigne recompensa que pretend\u00eda como los participantes de los Juegos Ol\u00edmpicos<\/a> que no han obtenido triunfos. Lo que dice de su necesidad de sustento p\u00fablico tendr\u00eda sentido si sus amigos hubieran decidido de improviso no acudir m\u00e1s en su ayuda, un supuesto que \u00e9l mismo refuta en el contexto.<\/span><\/p>\n S\u00f3crates hace esta escandalosa propuesta porque considera que las graves alternativas a la pena capital son peores que la muerte. No ha cometido injusticias voluntarias con ning\u00fan ser humano. Los atenienses no creer\u00e1n esto, porque \u00abhemos conversado entre nosotros s\u00f3lo un breve tiempo\u00bb. Pero, \u00bfacaso no convers\u00f3 con ellos durante muchos a\u00f1os y a lo largo de todo el d\u00eda? Sea como fuere, no quiere ser injusto consigo mismo a\u00fan menos que con otros, y lo ser\u00eda si dijera que merece alg\u00fan mal. En cuanto al presunto mal propuesto por Meleto<\/a>, vuelve a afirmar que no sabe si es bueno o malo. Sabe que las alternativas \u2014prisi\u00f3n, multa y exilio\u2014 son males (aunque no grandes males; 30d1-4<\/a>) y, en consecuencia, no puede elegirlas. Respecto del exilio en particular, en cualquier otra ciudad a la que pudiera ir tendr\u00eda los mismos problemas que en Atenas. Los j\u00f3venes escuchar\u00edan sus discursos; si los ahuyentara, convencer\u00edan a sus mayores de que lo expulsaran, y si no quisiera ahuyentarlos, sus padres y otros familiares lo expulsar\u00edan en bien de los j\u00f3venes.<\/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\u2019 proposal is shocking, not only from the point of view of the majority who had found him guilty. What he says on his merit is based on the premise that he makes the Athenians in fact happy, i.e<\/em>., virtuous, or that his activity is entirely successful: he was as little successful in making his fellow citizens as good as possible as Perikles<\/a>, Kimon<\/a>, Miltiades<\/a> and Themistokles<\/a> were, whom he blamed so severely for their failure (Gorgias<\/em>, 515b8-516e8); he deserved the signal reward which he claimed as little as the participants in the Olympian games<\/a> who did not win. What he says on his need for public maintenance would make sense if his friends had suddenly decided no longer to come to his assistance\u2014an assumption that he himself refutes in the context.<\/span><\/p>\n Socrates makes his shocking proposal because he regards the serious alternatives to the death penalty as worse than death. He has not voluntarily done injustice to any human being. The Athenians will not believe this, for \u201cwe have conversed with one another only a short time.\u201d But did he not converse with them for many years the whole day long? Be this as it may, he wishes to do injustice to himself still less than to others, and he would do so by saying that he deserves some evil. As for the alleged evil that Meletos<\/a> had proposed, he asserts again that he does not know whether it is good or evil. The alternatives\u2014prison, fine and exile\u2014he knows to be evils (although not great evils\u201430d1-4<\/a>) and therefore he cannot choose them. As for exile in particular, in any other city to which he might go he would have the same troubles as in Athens. The young men would listen to his speeches; if he were to chase them away, they would persuade their elders to expel him; if he would not chase them away, their fathers and other relatives would expel him for the sake of the young.<\/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 15<\/span><\/h1>\n
Le\u014dnard\u012b Str\u016bthi\u014dnis verba 15<\/span><\/h1>\n
I\u016bra<\/span><\/h1>\n
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