I Know What You Know Not

março 15, 2022 Postar um comentário

Famous proverb by Socrates

"I know that I know zippo" is a saying derived from Plato's account of the Greek philosopher Socrates. Socrates himself was never recorded as having said this phrase, and scholars generally agree that Socrates simply ever asserted that he believed that he knew nothing, having never claimed that he knew that he knew nada. It is also sometimes called the Socratic paradox, although this name is often instead used to refer to other seemingly paradoxical claims fabricated by Socrates in Plato's dialogues (almost notably, Socratic intellectualism and the Socratic fallacy).^[1]

This proverb is also continued or conflated with the reply to a question Socrates (according to Xenophon) or Chaerephon (according to Plato) is said to have posed to the Pythia, the Oracle of Delphi, in which the oracle stated something to the effect of "Socrates is the wisest person in Athens."^[two] Socrates, believing the oracle but as well completely convinced that he knew nothing, was said to take concluded that nobody knew annihilation, and that he was only wiser than others considering he was the only person who recognized his own ignorance.

Etymology [edit]

The phrase, originally from Latin (" ipse se nihil scire id unum sciat "),^[3] is a possible paraphrase from a Greek text (see below). It is also quoted as " scio me nihil scire " or " scio me nescire ".^[four] Information technology was later back-translated to Katharevousa Greek equally " [ἓν οἶδα ὅτι] οὐδὲν οἶδα ", [hèn oîda hóti] oudèn oîda).^[5]

In Plato [edit]

This is technically a shorter paraphrasing of Socrates' argument, "I neither know nor retrieve I know" (in Plato, Apology 21d). The paraphrased saying, though widely attributed to Plato's Socrates in both ancient and mod times, actually occurs nowhere in Plato'southward works in precisely the form "I know I know nothing."^[6] Two prominent Plato scholars accept recently argued that the merits should not be attributed to Plato's Socrates.^[7]

Evidence that Socrates does not actually merits to know cipher can be found at Apology 29b-c, where he claims twice to know something. Run across too Apology 29d, where Socrates indicates that he is then confident in his merits to cognition at 29b-c that he is willing to die for information technology.

That said, in the Apology, Plato relates that Socrates accounts for his seeming wiser than any other person considering he does not imagine that he knows what he does non know.^[8]

... ἔοικα γοῦν τούτου γε σμικρῷ τινι αὐτῷ τούτῳ σοφώτερος εἶναι, ὅτι ἃ μὴ οἶδα οὐδὲ οἴομαι εἰδέναι.
... I seem, and then, in just this piffling thing to be wiser than this human being at any charge per unit, that what I do non know I do not think I know either. [from the Henry Cary literal translation of 1897]

A more usually used translation puts information technology, "although I practice not suppose that either of us knows anything really beautiful and good, I am better off than he is – for he knows zippo, and thinks he knows. I neither know nor think I know" [from the Benjamin Jowett translation]. Whichever translation we use, the context in which this passage occurs should be considered; Socrates having gone to a "wise" man, and having discussed with him, withdraws and thinks the in a higher place to himself. Socrates, since he denied any kind of knowledge, then tried to observe someone wiser than himself among politicians, poets, and craftsmen. It appeared that politicians claimed wisdom without noesis; poets could touch people with their words, but did not know their meaning; and craftsmen could claim knowledge only in specific and narrow fields. The interpretation of the Oracle's answer might be Socrates' awareness of his ain ignorance.^[9]

Socrates also deals with this phrase in Plato's dialogue Meno when he says:^[x]

καὶ νῦν περὶ ἀρετῆς ὃ ἔστιν ἐγὼ μὲν οὐκ οἶδα, σὺ μέντοι ἴσως πρότερον μὲν ᾔδησθα πρὶν ἐμοῦ ἅψασθαι, νῦν μέντοι ὅμοιος εἶ οὐκ εἰδότι.
[And so now I do not know what virtue is; perhaps y'all knew before you contacted me, but now y'all are certainly similar one who does non know.] (trans. G. M. A. Grube)

Here, Socrates aims at the change of Meno'southward stance, who was a house believer in his own opinion and whose claim to knowledge Socrates had disproved.

Information technology is essentially the question that begins "postal service-Socratic" Western philosophy. Socrates begins all wisdom with wondering, thus 1 must begin with albeit one's ignorance. After all, Socrates' dialectic method of teaching was based on that he equally a teacher knew zip, so he would derive knowledge from his students past dialogue.

At that place is also a passage by Diogenes Laërtius in his work Lives and Opinions of Eminent Philosophers where he lists, amidst the things that Socrates used to say:^[11] " εἰδέναι μὲν μηδὲν πλὴν αὐτὸ τοῦτο εἰδέναι ", or "that he knew nothing except that he knew that very fact (i.eastward. that he knew nothing)".

Again, closer to the quote, there is a passage in Plato's Apology, where Socrates says that subsequently discussing with someone he started thinking that:^[8]

τούτου μὲν τοῦ ἀνθρώπου ἐγὼ σοφώτερός εἰμι· κινδυνεύει μὲν γὰρ ἡμῶν οὐδέτερος οὐδὲν καλὸν κἀγαθὸν εἰδέναι, ἀλλ᾽ οὗτος μὲν οἴεταί τι εἰδέναι οὐκ εἰδώς, ἐγὼ δέ, ὥσπερ οὖν οὐκ οἶδα, οὐδὲ οἴομαι· ἔοικα γοῦν τούτου γε σμικρῷ τινι αὐτῷ τούτῳ σοφώτερος εἶναι, ὅτι ἃ μὴ οἶδα οὐδὲ οἴομαι εἰδέναι.

I am wiser than this human, for neither of the states appears to know anything great and proficient; just he fancies he knows something, although he knows aught; whereas I, as I practise non know anything, so I exercise not fancy I do. In this trifling particular, then, I appear to be wiser than he, because I do not fancy I know what I do non know.

Information technology is also a marvel that there is more than 1 passage in the narratives in which Socrates claims to have noesis on some topic, for instance on dear:^[12]

How could I vote 'No,' when the just thing I say I empathize is the art of honey (τὰ ἐρωτικά)^[13]

I know near zilch, except a sure small subject – dear (τῶν ἐρωτικῶν), although on this subject, I'm thought to be astonishing (δεινός), better than anyone else, by or nowadays^[14]

Culling usage [edit]

"Socratic paradox" may also refer to statements of Socrates that seem contrary to mutual sense, such as that "no ane desires evil".^[15]

Meet also [edit]

Acatalepsy
Bookish skepticism
Metamemory
Apodicticity
Cogito
Dunning–Kruger result
Doxastic logic, Doxastic attitudes
Epistemology
Gnothi seauton
Ignoramus et ignorabimus
Maieutics
Münchhausen trilemma
Pyrrhonism
Sapere aude
Skepticism
There are known knowns
Tractatus Logico-Philosophicus

References [edit]

^ "Socratic Paradox". Oxford Reference . Retrieved 19 November 2021.
^ H. Bowden, Classical Athens and the Delphic Oracle: Divination and Republic, Cambridge University Printing, 2005, p. 82.
^ "He himself thinks he knows one matter, that he knows nothing"; Cicero, Academica, Book I, department 16.
^ A variant is found in von Kues, De visione Dei, XIII, 146 (Werke, Walter de Gruyter, 1967, p. 312): "...et hoc scio solum, quia scio me nescire [sic]... [I know alone, that (or considering) I know, that I do non know]."
^ "All I know is that I know nothing -> Ἓν οἶδα ὅτι οὐδὲν οἶδα, Εν οίδα ότι ουδέν οίδα, ΕΝ ΟΙΔΑ ΟΤΙ ΟΥΔΕΝ ΟΙΔΑ". www.translatum.gr.
^ Gail Fine, "Does Socrates Claim to Know that He Knows Zippo?", Oxford Studies in Aboriginal Philosophy vol. 35 (2008), pp. 49–88.
^ Fine argues that "it is ameliorate not to attribute information technology to him" ("Does Socrates Merits to Know He Knows Aught?", Oxford Studies in Ancient Philosophy vol. 35 (2008), p. 51). C. C. Westward. Taylor has argued that the "paradoxical formulation is a clear misreading of Plato" (Socrates, Oxford University Press 1998, p. 46).
^ ^a ^b Plato, Amends 21d.
^ Plato; Morris Kaplan (2009). The Socratic Dialogues. Kaplan Publishing. p. 9. ISBN978-one-4277-9953-1.
^ Plato, Meno 80d1–3.
^ Diogenes Laërtius Ii.32.
^ Cimakasky, Joseph J.. All of a sudden: The Role of Ἐξαίφνης in Plato'southward Dialogues. Md of Philosophy Dissertation. Duquesne Academy. 2014.
^ Plato. Symposium, 177d-e.
^ Plato. Theages, 128b.
^ Terence Irwin, The Development of Ideals, vol. 1, Oxford University Press 2007, p. 14; Gerasimos Santas, "The Socratic Paradoxes", Philosophical Review 73 (1964), pp. 147–64.