\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><\/span><\/a><\/strong><\/span><\/p>\n\n Seg\u00fan <\/span>Crit\u00f3n<\/span><\/a>, es una exigencia de justicia que S\u00f3crates se salve para completar la crianza y la educaci\u00f3n de sus <\/span>hijos. Las <\/span>Leyes tratan este argumento al final de sus <\/span>razonamientos <\/span>sobre la conveniencia de la fuga de S\u00f3crates. Le aconsejan que encomiendo la crianza y la educaci\u00f3n de sus hijos a los amigos. El propio S\u00f3crates s\u00f3lo hab\u00eda hablado de lo que desear\u00eda que quienes lo condenaron hicieran a sus <\/span>hijo <\/span>cuando estos alcanzaran la pubertad <\/span>(<\/span>Apolog\u00eda de S\u00f3crates<\/i><\/span>, <\/span>41e1<\/a>–42a2<\/a><\/span>).<\/span><\/span><\/p>\n En su conclusi\u00f3n, las Leyes hablan de s\u00ed mismas s\u00f3lo <\/span>como quienes <\/span>han criado a S\u00f3crates; ahora guardan silencio sobre el hecho de haberlo engendrado y educado <\/span>(cf. 54b2 con 51×8-9 y 51e5-6). De <\/span>acuerdo con esta limitaci\u00f3n de sus <\/span>t\u00edtulos, ahora rechazan la responsabilidad <\/span>por la injusticia sufrida por S\u00f3crates; no la ha padecido a manos de las <\/span>Leyes, <\/span>sino de seres humanos. Es de suma importancia que las propias Leyes declaren a S\u00f3crates inocente de los delitos que se le imputan. Le aconsejan subordinar toda otra <\/span>consideraci\u00f3n <\/span>a la de aquello que es correcto, de modo que cuando llegue al <\/span>Hades<\/span> pueda aducir en su defensa, ante quienes all\u00ed gobiernan, todo lo que las Leyes le han dicho; un poco m\u00e1s adelante, identifican de hecho a esos gobernantes con las Leyes del Hades: no existe en ese lugar la distinci\u00f3n <\/span>entre <\/span>las leyes y los gobernantes (quienes ejecutan las leyes), y eso permite a las Leyes decir que S\u00f3crates no ha padecido injusticia por obra de ellas sino de quienes las ejecutan; en <\/span>el<\/span> Hades no es posible el error judicial. La idea del Hades <\/a><\/span>refuerza,<\/span> sin duda, su conclusi\u00f3n de que S\u00f3crates actuar\u00eda <\/span>injustamente si <\/span>siguiera el consejo de Crit\u00f3n.<\/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 According to Kriton<\/a> it is a demand of justice that Socrates save himself to complete the rearing and education of his sons. The Laws treat this argument at the end of their reasoning concerning the expediency of Socrates\u2019 running away. They advise him to entrust the rearing and education of his children to his friends. Socrates himself had spoken only of what he would wish his condemners to do to his children after they reach puberty (Apology of Socrates<\/i> 41e1<\/a>–42a2<\/a>). <\/span><\/p>\n In their conclusion the Laws speak of themselves only as Socrates\u2019 rearers; they are now silent on their having generated and educated him (cf. 54b2 with 51c8-9 and 51e5-6). In accordance with this limitation of their claim they now disclaim responsibility for the injustice which Socrates suffered; he has suffered that injustice at the hands, not of the Laws, but of human beings. It is of the utmost importance that the Laws themselves declare Socrates to be innocent of the crimes with which he was charged. They advise him to subordinate every other consideration to that of what is right so that, having come to Hades, he can plead in his defence before those who rule there all that the Laws have told him; shortly thereafter they in fact identify the rulers in Hades with the Laws in Hades: in Hades there is not the distinction between the laws and the rulers (those who execute the laws) which permits the Laws to say that Socrates has suffered injustice at the hands not of the Laws, but of those who execute the Laws; in Hades, miscarriage of justice is not possible. The thought of Hades<\/a> surely strengthens their conclusion that Socrates would act unjustly if he followed Kriton\u2019s advice.<\/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\")
<\/span><\/p>\nVersi\u014d hisp\u0101nica Aemili\u0101 Aquad\u012bt\u012b auctr\u012bce 40<\/span><\/h1>\n
Le\u014dnard\u012b Str\u016bthi\u014dnis verba 40<\/span><\/h1>\n
I\u016bra<\/span><\/h1>\n
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