\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 S\u00f3lo en esta parte de la conversaci\u00f3n, Crit\u00f3n<\/a> no entiende una pregunta socr\u00e1tica: a pesar o, m\u00e1s bien, sobre la base de su acuerdo con S\u00f3crates acerca de los principios, no tiene dudas de que para este ser\u00eda justo huir de la prisi\u00f3n, y para \u00e9l, ayudarlo en ese caso (<\/span>45<\/span>a1-3<\/span><\/a>, <\/span>45c5<\/span><\/a> y sigs.),<\/span> porque al <\/span>hacerlo<\/span>, en su opini\u00f3n, ni \u00e9l ni S\u00f3crates causar\u00edan da\u00f1o a seres humanos ni, sobre todo, a quienes menos deber\u00edan da\u00f1ar, es decir, a parientes y amigos. No piensa en la ciudad porque no es un hombre pol\u00edtico (cf. Jenofonte, <\/span>Memorabilia<\/i><\/span>, I, 2.48, y <\/span>II<\/span>, 9.1). Podemos ir un paso m\u00e1s adelante y decir que las coincidencias previas entre S\u00f3crates y Crit\u00f3n no se <\/span>extienden a <\/span>las cosas pol\u00edticas ni en particular a las leyes. <\/span>S\u00f3crates <\/span>no contesta ni explica como cosa suya la pregunta que Crit\u00f3n no ha entendido. Para contrarrestar el efecto atemo\u00f1zador que el poder de la mayor\u00eda ten\u00eda sobre Crit\u00f3n (cf. <\/span>46c4-5<\/span><\/a>), recurre a una acci\u00f3n m\u00e1s noble de tipo af\u00edn. Pide a su interlocutor que imagine que, cuando est\u00e1n a <\/span>punto de huir \u00abde aqu\u00ed\u00bb, son <\/span>detenidos por las leyes y la <\/span>comunidad de la ciudad, a las que <\/span>deben explicar qu\u00e9 intenta hacer S\u00f3crates. La relaci\u00f3n entre las leyes y la comunidad de la ciudad no se explica, pero est\u00e1 claro que, en tanto que la <\/span>ciudad <\/span>consiste en seres humanos, las leyes no: en cierto <\/span>sentido, <\/span>estas son sobrehumanas. La aparici\u00f3n habla de s\u00ed <\/span>misma una <\/span>vez en singular, es decir, significa la comunidad de la ciudad, y de all\u00ed en m\u00e1s lo hace en plural, es decir, <\/span>significa <\/span>las leyes. Las Leyes preguntan en primer lugar a <\/span>S\u00f3crates si <\/span>con su tentativa no pretende destruir, en cuanto de \u00e9l depende, \u00aba nosotras, las leyes, y toda la ciudad\u00bb, porque una ciudad queda destruida si las acciones de los particulares vuelven in\u00fatiles las sentencias de los tribunales. S\u00f3crates pregunta a Crit\u00f3n si podr\u00edan responder que fueron agravi<\/span>ados <\/span>por la ciudad que emiti\u00f3 el veredicto err\u00f3neo; Crit\u00f3n asiente con vehemencia y refuerza su asentimiento con un juramento. (S\u00f3lo hay otro juramento de Crit\u00f3n: cerca del <\/span>comienzo<\/span>, responde con un \u00abNo, por Zeus\u00bb a la pregunta de <\/span>S\u00f3crates sobre <\/span>por qu\u00e9 no lo ha despertado.) En apariencia, piensa que, al corregir mediante una acci\u00f3n privada una <\/span>injusticia <\/span>cometida por la ciudad, uno no inflige un mal a los seres humanos, sino que, m\u00e1s bien, les concede un beneficio.<\/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 Only at this place in the conversation does Kriton<\/a> not understand a Socratic question: despite, or rather on the basis of, his agreement with Socrates on the principles he has no doubt that it would be just for Socrates to escape from prison and for him to assist him therein (45a1-3<\/a>, 45c5<\/a>ff.), for in doing so neither he nor Socrates would in his opinion inflict evil on human beings and least of all on those whom one ought to harm least, i.e<\/i>. , relatives and friends. He does not think of the city, for he is not a political man (cf. Xenophon, Memorabilia<\/i>, I 2.48 and II 9.1). We may go one step further and say that the previous agreements between Socrates and Kriton did not extend to political things and especially the laws. Socrates does not answer or explain in his own name the question which Kriton had not understood. To counteract the scaring effect which the power of the many had on Kriton (cf. 46c4-5<\/a>), he has recourse to a more noble action of a kindred kind. He asks him to visualize that when about to run away \u201cfrom here,\u201d they would be stopped by the laws and the community of the city and asked to give an account of what Socrates intends to do. The relation of the laws and the community of the city is not explained but it is clear that while the city consists of human beings, the laws do not: the laws are in a sense superhuman. The appearance speaks of itself once in the singular, i.e<\/i>., means itself as the community of the city, and thereafter in the plural, i.e<\/i>., means itself as the laws. The Laws ask Socrates first whether he does not by his attempt intend to destroy \u201cus laws and the whole city\u201d so far as it lies in him, for a city will be destroyed if the judgments given by the courts are rendered ineffective by the actions of private men. Socrates asks Kriton whether they would reply that they have been wronged by the city which gave the wrong verdict: Kriton agrees eagerly, strengthening his assent by an oath. (There occurs only one other oath of Kriton; he replies to Socrates\u2019 question near the beginning why he had not awakened him by a \u201cNo, by Zeus.\u201d) He apparently thinks that in correcting by private action an injustice committed by the city, one does not inflict evil on human beings but rather bestows a benefit upon them.<\/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 34<\/span><\/h1>\n
Le\u014dnard\u012b Str\u016bthi\u014dnis verba 34<\/span><\/h1>\n
I\u016bra<\/span><\/h1>\n
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