\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> ***<\/a><\/strong><\/span><\/p>\n\n Las Leyes no responden a la justificaci\u00f3n de S\u00f3crates y <\/span>Crit\u00f3n<\/span><\/a>. En cambio, se las hace replicar con la pregunta, <\/span>reconocidamente extra\u00f1a<\/span>, acerca de si ellas y S\u00f3crates no <\/span>hab\u00edan <\/span>acordado que se deben acatar los dict\u00e1menes de los <\/span>tribunales<\/span> de la ciudad. Como S\u00f3crates no contesta, repiten su afirmaci\u00f3n de que este intenta destruirlas y le preguntan en qu\u00e9 acusaci\u00f3n contra ellas y la ciudad se basa para hacerlo. Al parecer, \u00e9l ha contestado a esa pregunta antes, cuando se la hizo a s\u00ed mismo y contest\u00f3 que la ciudad fue injusta con \u00e9l al condenarlo. Pero la pregunta que le plantean las Leyes no concierne a su reclamo privado contra un solo acto de ellas, sino a su acusaci\u00f3n contra las leyes atenienses en <\/span>general. La<\/span> pregunta sobre la acusaci\u00f3n de S\u00f3crates contra las leyes atenienses en general es formulada pero no <\/span>contestada en el <\/span>Crit\u00f3n<\/i><\/span>. En efecto, S\u00f3crates, por no hablar de Crit\u00f3n, no tiene la oportunidad de contestar a la pregunta <\/span>planteada<\/span> por las Leyes.<\/span><\/span><\/p>\n Al parecer, ahora las Leyes empiezan por el principio. Le dicen a S\u00f3crates que lo han engendrado en virtud de las <\/span>leyes de<\/span> matrimonio y lo han criado y educado en virtud de las leyes que obligaban a su padre a instruirlo en gimnasia y m\u00fasica. S\u00f3crates aprueba esas leyes. No dice que est\u00e1 de acuerdo con el razonamiento de las Leyes. Para no decir <\/span>nada de su <\/span>pretensi\u00f3n de haberlo engendrado, es <\/span>comprensible<\/span> que guarden silencio sobre las ramas de la educaci\u00f3n <\/span>superiores <\/span>a la m\u00fasica y la gimnasia. (Cf. <\/span>Rep\u00fablica<\/i><\/span>, 520a9-c<\/span>1<\/span>, y Cicer\u00f3n, <\/span>Rep\u00fablica<\/i><\/span>, I, 8.) Las Leyes llegan a la <\/span>conclusi\u00f3n <\/span>de que, en raz\u00f3n de lo que han hecho por \u00e9l, S\u00f3crates es su v\u00e1stago y su esclavo y, por lo tanto, no hay igualdad de derechos entre ellos: por eso, \u00e9l no puede hacerles <\/span>leg\u00edtimamente lo que ellas <\/span>le lucieron, as\u00ed como no habr\u00eda sido l\u00edcito que hiciera a su padre lo mismo que este le hizo, o, de ser <\/span>esclavo,<\/span> que respondiera a los actos de su amo con otros de la misma naturaleza. Porque la patria es m\u00e1s venerable y los dioses y los hombres de buen juicio la tienen en m\u00e1s alta <\/span>estima que a la madre, el padre y todos los antepasados. La <\/span>patria parece comunicar su inmortalidad o inmutabilidad a las leyes; por lo tanto, las Leyes pueden decir que, a causa de lo que han hecho por S\u00f3crates, este se ha convertido en su descendiente, y tambi\u00e9n sus ancestros: las leyes atenienses no fueron siempre las mismas. Prudentemente, las Leyes no se refieren al principio de que no se debe causar mal a los seres humanos; les basta con referirse al principio de que cada ciudadano les pertenece por completo; estar\u00edamos <\/span>tentados a decir que <\/span>cada ciudadano pertenece a las Leyes en cuerpo y alma, si no fuera por el hecho de que el <\/span>Crit\u00f3n<\/i><\/span> no usa la palabra \u00ab<\/span>alma<\/span>\u00bb. <\/span>Por <\/span>consiguiente, el <\/span>Crit\u00f3n<\/i><\/span> s\u00f3lo <\/span>puede<\/span> insinuar que el alma es m\u00e1s venerable que el cuerpo, y afirmar que la patria es m\u00e1s venerable que el padre y la <\/span>madre:<\/span> no nos obliga a preguntamos si el alma es o no m\u00e1s <\/span>venerable<\/span> que la patria (cf. <\/span>Leyes<\/i><\/span>, 724al-727a2).<\/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 The Laws do not respond to Socrates\u2019 and Kriton<\/a>\u2019s justification. Instead they are made to counter with the admittedly strange question whether they and Socrates had not agreed that one must abide by the judgments given by the city\u2019s courts. When Socrates does not answer, they repeat their assertion that Socrates is attempting to destroy them and ask him on the basis of what charge against them and the city he does so. He seems to have answered that question earlier when he put it to himself and replied that the city wronged him by his condemnation. But the question which the Laws put to him concerns not his private complaint against a single act of theirs but his charge against Athenian laws in general. The question of Socrates\u2019 charge against Athenian laws in general is raised but not answered in the Crito<\/i>. For Socrates, to say nothing of Kriton, is not given an opportunity to answer that question raised by the Laws.<\/span><\/p>\n The Laws seem now to begin at the beginning. They tell Socrates that they have generated him by virtue of the marriage laws and that they have reared and educated him by virtue of the laws which commanded his father to educate him in gymnastic and music. Socrates approves of these laws. He does not say that he agrees with the reasoning of the Laws. To say nothing of their claim to have generated him, they are understandably silent on the branches of education higher than music and gymnastic. (Cf. Republic<\/i>, 520a9-c1 and Cicero, Republic<\/i>, I 8). The Laws draw the conclusion that through what they have done for him, he is their offspring and their slave and therefore that he and they are not equal in right: this is the reason why he cannot rightfully do to them what they do to him, even less than he could rightfully have done to his father what his father did to him or rightfully do to a master, if he were a slave, what his master does to him. For the fatherland is more venerable and more highly esteemed by gods and by men of sense than mother and father and all ancestors. The fatherland seems to communicate its immortality or unchangeability to the laws; therefore the Laws can say that through what they have done for Socrates he has become their offspring, he and his ancestors: the Athenian laws were not at all times the same. The Laws wisely do not refer to the principle that one must not do evil to human beings; it is sufficient for them to refer to the principle that every citizen belongs altogether to them; one would be tempted to say that every citizen belongs to the Laws body and soul, were it not for the fact that the Crito<\/i> does not use the word\u201dsoul.\u201d Accordingly the Crito<\/i> can only intimate that the soul is more venerable than the body and state that the fatherland is more venerable than father and mother: it does not force us to wonder whether or not the soul is more venerable than the fatherland (cf. Laws<\/i>, 724a1-727a2).<\/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 35<\/span><\/h1>\n
Le\u014dnard\u012b Str\u016bthi\u014dnis verba 35<\/span><\/h1>\n
I\u016bra<\/span><\/h1>\n
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