\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 Sin dar a <\/span>Crit\u00f3n<\/span><\/a>, ni ahora ni m\u00e1s adelante, oportunidad de expresar su acuerdo o su desacuerdo, las Leyes muestran a continuaci\u00f3n que, si S\u00f3crates huyera de la prisi\u00f3n, actu<\/span>ar\u00eda <\/span>no s\u00f3lo en forma injusta sino tambi\u00e9n rid<\/span>\u00ed<\/span>cula, porque la acci\u00f3n ser\u00eda in\u00fatil o inadecuada para los fines que pretende alcanzar; no tendr\u00eda la excusa de que fuera al menos un <\/span>delito <\/span>rentable. De ese modo, refutan los razonamientos en que Crit\u00f3n apoyaba sus consejos. Se ocupan muy brevem<\/span>ente <\/span>de los grandes peligros que afrontaron los amigos de <\/span>S\u00f3crates,<\/span> por ser demasiado evidentes para requerir expli<\/span>caci\u00f3n. <\/span>Pero tratan de manera bastante extensa el riesgo <\/span>corrido <\/span>por el propio S\u00f3crates. Este podr\u00eda huir a alguna de las ciudades cercanas, como <\/span>Tebas<\/span><\/a> o <\/span>Megara<\/span><\/a>, que est\u00e1n bien gobernadas, pero llegar\u00eda como un enemigo de su r\u00e9gimen (porque el r\u00e9gimen no es democr\u00e1tico y S\u00f3crates es un <\/span>ciudadano <\/span>respetuoso de la ley de la <\/span>Atenas democr\u00e1tica<\/span><\/a>) y all\u00ed lo considerar\u00edan, al menos los ciudadanos patriotas, como un destructor de leyes y, por consiguiente, es de presumir, como un corruptor de los j\u00f3venes. A continuaci\u00f3n, las Leyes analizan brevemente la alternativa de que S\u00f3crates evite las ciudades bien gobernadas y a los hombres de mejor <\/span>conducta, <\/span>pero la desechan de inmediato con el fundamento de que, si lo hiciera, la vida no ser\u00eda digna de ser vivida. Uno se pregunta si acaso su vida no era digna de ser vivida en <\/span>Atenas, <\/span>que no era una ciudad bien gobernada. Las Leyes <\/span>vuelven,<\/span> por lo tanto, a la primera alternativa: \u00bfQu\u00e9 tipo de <\/span>discursos <\/span>har\u00e1 en las ciudades bien gobernadas? \u00bfLos mismos que en Atenas, en el sentido de que la virtud y la justicia, y las cosas establecidas por la ley y la propia ley, son del m\u00e1s alto valor para los seres humanos? Mas, al ser pronunciados por un fugitivo de la justicia, \u00bfesos discursos no <\/span>desacreditar\u00edan <\/span>la obra de toda la vida de S\u00f3crates? Las Leyes vuelven entonces, una vez m\u00e1s, a otra alternativa: que S\u00f3crates <\/span>evite no<\/span> tanto las ciudades bien gobernadas como \u00ab<\/span>e<\/span>sos <\/span>lugares\u00bb<\/span> (es decir, la regi\u00f3n de Atenas, Megara y Tebas) y vaya a <\/span>Tesalia<\/span><\/a>.<\/span> All\u00ed no suscitar\u00eda recelos por haber transgredido las leyes m\u00e1s severas, porque en ese lugar la gente vive en el mayor desorden y disipaci\u00f3n, y probablemente no har\u00eda sino divertirse cuando S\u00f3crates le contara los detalles risibles de su huida, cosas verdaderamente m\u00e1s graciosas que su <\/span>permanencia en <\/span>prisi\u00f3n, que a Crit\u00f3n le parec\u00eda tan digna de risa <\/span>(<\/span>45e5<\/span>–<\/span>46a1<\/span><\/a>). Sin embargo, el <\/span>humor de los tesalios <\/span>cambiar\u00eda <\/span>en cuanto \u00e9l incomodara a alguno de ellos, cosa que no podr\u00eda evitar sin dejar de ser S\u00f3crates <\/span>(cf. <\/span>Apolog\u00eda de S\u00f3crates<\/i><\/span>, <\/span>37d6-e2<\/span><\/a>). Entonces, <\/span>aprovechar\u00edan el contraste entre ese hecho y sus discursos tanto como lo har\u00edan los m\u00e1s respetables tebanos y megarenses. La disyunci\u00f3n usada por las <\/span>Leyes \u2014ciudades<\/span> bien gobernadas cerca y la disoluta <\/span>Tesalia lejos\u2014 no es <\/span>completa; hab\u00eda ciudades bien <\/span>gobernadas <\/span>muy lejos de Atenas, <\/span>Esparta<\/span><\/a> y especialmente <\/span>Creta<\/span><\/a> (<\/span>52e5-6<\/span><\/a>), donde S\u00f3crates y su <\/span>fuga de la <\/span>prisi\u00f3n quiz\u00e1 no <\/span>fueran conocidos. Pero, como dicen las <\/span>Leyes y S\u00f3crates <\/span>(<\/span>43b10-11<\/span><\/a>), \u00e9l es un anciano que, de todos modos, probablemente no viva mucho tiempo. <\/span>Las Leyes no tienen motivo para <\/span>analizar si hubiera <\/span>sido apropiado otro curso de acci\u00f3n en caso de que S\u00f3crates fuera m\u00e1s joven.<\/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 Without giving <\/span>Kriton<\/span><\/a> now or later an opportunity to voice his agreement or disagreement, the Laws show next that in escaping from prison Socrates would act not only unjustly but also ridiculously, for the action would be inept or not suitable to the ends which it is meant to achieve; it would not have the excuse of being at least a profitable crime. They thus counter the reasonings by which Kriton had supported his advice. They deal very briefly with the great risks run by Socrates\u2019 friends as too obvious to require explanation. They deal rather extensively with the risk run by Socrates himself. He could escape to one of the nearby cities like <\/span>Thebes<\/span><\/a> and <\/span>Megara<\/span><\/a> which are well-governed but he would come there as an enemy of their regime (for the regime is not democratic and Socrates is a law-abiding citizen of democratic Athens<\/a>), and he would be regarded there at least by the patriotic citizens as a destroyer of laws and therefore presumably a corrupter of the young. The Laws discuss then very briefly the alternative that Socrates would avoid the well-governed cities and the most well-behaved of men and dismiss it at once on the ground that, if he did this, life would not be worth living. One wonders whether his life was not worth living in Athens which was not a well-governed city. The Laws return therefore to the first alternative: what kind of speeches will he make in the well-governed cities? the same as in Athens, to the effect that virtue and justice and the things established by law and the law are of the highest value to human beings? But if made by a fugitive from justice would they not discredit Socrates\u2019 life work? The Laws return then again to an alternative: that Socrates would avoid, not so much the well-governed cities as \u2018\u2018these places\u201d (<\/span>i.e<\/i><\/span>., the region of Athens, Megara and Thebes) and go to <\/span>Thessaly<\/span><\/a>. There he would not be frowned upon for having transgressed the gravest laws because the people there live in the greatest disorder and dissoluteness and would probably be only amused if Socrates told them of the laughable details of his escape\u2014things more truly laughable than his staying in prison which to Kriton seemed so laughable <\/span>(<\/span>45e5<\/span>–<\/span>46a1<\/span><\/a>). But the mood of the Thessalians would change as soon as he annoyed any of them, as he could not help doing without ceasing to be Socrates (cf. <\/span>Apology of Socrates<\/i><\/span> 37d6<\/span><\/a>-e2). Then they would make as much of the contrast between his deed and his speeches as the most respectable Thebans and Megarians would do. The disjunction used by the Laws\u2014well-governed cities nearby and dissolute Thessaly far away\u2014is not complete; there were well-governed cities far away from Athens, <\/span>Sparta<\/span><\/a> and especially <\/span>Crete<\/span><\/a> (<\/span>52e5-6<\/span><\/a>), where Socrates and his escape from prison might not be known. But, as the Laws and Socrates (<\/span>43b10-11<\/span><\/a>) say, he is an old man who is not likely to live for a long time anyway. <\/span>T<\/span>he Laws have no reason to discuss whether another course of action would have been appropriate if Socrates had been younger.<\/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 39<\/span><\/h1>\n
Le\u014dnard\u012b Str\u016bthi\u014dnis verba 39<\/span><\/h1>\n
I\u016bra<\/span><\/h1>\n
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