\u00abSobre la Apolog\u00eda de S\u00f3crates y el Crit\u00f3n de Plat\u00f3n\u00bb \/ II<\/span><\/p>\n Le\u014dnardus Str\u016bthi\u014d (1899-1973)<\/span><\/p>\n \u0112RVD\u012aTI\u014cRIBVS <\/span>***<\/span><\/a><\/strong><\/p>\n\n Crit\u00f3n<\/a> pasa, pues, de consideraciones m\u00e1s o menos \u00edntimamente relacionadas con su riqueza a consideraciones sobre lo que es justo que S\u00f3crates haga: si omitiera salvarse, faltar\u00eda a su deber ante s\u00ed mismo y sus hijos, porque se traicionar\u00eda y traicionar\u00eda tambi\u00e9n a estos. Crit\u00f3n, como padre, reprocha con severidad a S\u00f3crates que, como padre, tenga la tentaci\u00f3n de elegir el camino m\u00e1s f\u00e1cil respecto de la crianza de sus hijos, o sea, la deserci\u00f3n. Guarda silencio acerca del deber de S\u00f3crates para con la ciudad. La consideraci\u00f3n de lo justo se convierte casi insensiblemente en una consideraci\u00f3n de lo noble, de lo que conviene a un hombre viril: se creer\u00e1 que S\u00f3crates y sus amigos se han equivocado de principio a fin en el manejo de todo el asunto por carecer de virilidad. Este paso de lo justo a lo noble se basa en una concepci\u00f3n espec\u00edfica de la justicia: el primer deber de un hombre es la propia preservaci\u00f3n, evitarse sufrir injusticias (cf. el argumento de Calicles<\/a> en el Gorgias<\/em><\/a>). En conclusi\u00f3n, Crit\u00f3n insta a S\u00f3crates a meditar acerca de su propuesta, a la vez que le dice que ya no hay tiempo para pensar (porque S\u00f3crates debe escapar durante la noche siguiente) o es in\u00fatil hacerlo (porque no hay una alternativa imaginable a esa huida). Es obvio que no cree en la predicci\u00f3n transmitida en el sue\u00f1o de S\u00f3crates, de que este s\u00f3lo morir\u00e1 al tercer d\u00eda.<\/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 Kriton<\/a> turns then from considerations which are more or less closely connected with his wealth to considerations of what is just for Socrates to do: by failing to save himself he would transgress his duty to himself and his duty to his children, for he would betray himself and his children. The father Kriton rebukes the father Socrates severely for being tempted to choose the easiest course regarding the rearing of one\u2019s children, namely desertion. He is silent about Socrates\u2019 duty to the city. The consideration of the just turns almost insensibly into a consideration of the noble, of what befits a manly man: Socrates and his friends will be thought to have mismanaged the whole affair from the beginning to the end through lack of manliness. This shift from the just to the noble is based on a specific view of justice: it is a man\u2019s first duty to preserve himself, to prevent his suffering injustice (cf. Kallikles<\/a> argument in the Gorgias<\/i><\/a>). In conclusion Kriton urges Socrates to deliberate about his proposal while saying that there is no longer time for deliberation (for Socrates must escape during the coming night) or that there is no object of deliberation (for there is no imaginable alternative to flight during the coming night). He obviously does not believe in the prediction conveyed through Socrates\u2019 dream that he will die only on the third day.<\/span><\/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 27<\/span><\/h1>\n
Le\u014dnard\u012b Str\u016bthi\u014dnis verba 27<\/span><\/h1>\n
I\u016bra<\/span><\/h1>\n
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