Donald Robertson

But he doesn't beg for mercy. He's very unapologetic in Plato's Apology. And so the jury condemn him to death because of what Xenophon called his big talk in court. Like, he was... They thought he would bring his family and And he would have them weeping in front of him because that was what was normal. But right from the very beginning of the trial, his family weren't even present.

So he made it clear that he wasn't going to beg for mercy before he even began speaking. And he basically gives them a lecture on philosophy. He carries on in court doing the very thing that he's on trial for in court. Right. Everything about Socrates was paradoxical. But the other argument, again, there's many different aspects. He's like peeling the layers of an onion back.

So he made it clear that he wasn't going to beg for mercy before he even began speaking. And he basically gives them a lecture on philosophy. He carries on in court doing the very thing that he's on trial for in court. Right. Everything about Socrates was paradoxical. But the other argument, again, there's many different aspects. He's like peeling the layers of an onion back.

So he made it clear that he wasn't going to beg for mercy before he even began speaking. And he basically gives them a lecture on philosophy. He carries on in court doing the very thing that he's on trial for in court. Right. Everything about Socrates was paradoxical. But the other argument, again, there's many different aspects. He's like peeling the layers of an onion back.

The other thing, Xenophon says Socrates was like 71, 72. He's pretty old for Athenian society. And you know, the kind of implication in some of the dialogues is he, he thought, well, I'm starting to lose my faculties. Maybe I'm getting older, becoming more of a burden to my family.

The other thing, Xenophon says Socrates was like 71, 72. He's pretty old for Athenian society. And you know, the kind of implication in some of the dialogues is he, he thought, well, I'm starting to lose my faculties. Maybe I'm getting older, becoming more of a burden to my family.

The other thing, Xenophon says Socrates was like 71, 72. He's pretty old for Athenian society. And you know, the kind of implication in some of the dialogues is he, he thought, well, I'm starting to lose my faculties. Maybe I'm getting older, becoming more of a burden to my family.

He'd reach a point where he thought rather than trying to kind of just keep extending my life indefinitely while I'm in decline, I'd rather go out with a bang and make this huge statement. And he became a martyr for philosophy, but say what you will about Socrates, it worked. And even today, we're still talking about him. And, uh,

He'd reach a point where he thought rather than trying to kind of just keep extending my life indefinitely while I'm in decline, I'd rather go out with a bang and make this huge statement. And he became a martyr for philosophy, but say what you will about Socrates, it worked. And even today, we're still talking about him. And, uh,

He'd reach a point where he thought rather than trying to kind of just keep extending my life indefinitely while I'm in decline, I'd rather go out with a bang and make this huge statement. And he became a martyr for philosophy, but say what you will about Socrates, it worked. And even today, we're still talking about him. And, uh,

He would still have had some impact, but the most famous thing about Socrates in the ancient world is Plato's Apology and his noble death. When Epictetus, the famous Stoic philosopher who was teaching 400 years later,

He would still have had some impact, but the most famous thing about Socrates in the ancient world is Plato's Apology and his noble death. When Epictetus, the famous Stoic philosopher who was teaching 400 years later,

He would still have had some impact, but the most famous thing about Socrates in the ancient world is Plato's Apology and his noble death. When Epictetus, the famous Stoic philosopher who was teaching 400 years later,

right so you know like that's Socrates' ancient history to Epictetus he's the most famous quote from Epictetus the most famous quote in all of Stoicism is people are not upset by events but by their opinions about them but no one ever quotes what he says next in the following sentence he says for example death is not intrinsically terrible because if it were Socrates would have been afraid of dying and he wasn't

right so you know like that's Socrates' ancient history to Epictetus he's the most famous quote from Epictetus the most famous quote in all of Stoicism is people are not upset by events but by their opinions about them but no one ever quotes what he says next in the following sentence he says for example death is not intrinsically terrible because if it were Socrates would have been afraid of dying and he wasn't

right so you know like that's Socrates' ancient history to Epictetus he's the most famous quote from Epictetus the most famous quote in all of Stoicism is people are not upset by events but by their opinions about them but no one ever quotes what he says next in the following sentence he says for example death is not intrinsically terrible because if it were Socrates would have been afraid of dying and he wasn't

right? So this is an important argument that you find in Socrates, but it's really highlighted in the Stoics, which is, you know, we use a similar kind of strategy in cognitive therapy. If somebody is depressed or angry or frightened by something, one of the first questions you'd normally ask is, does everyone else feel the same way about it? I mentioned Lamprocles getting angry with his mum.

right? So this is an important argument that you find in Socrates, but it's really highlighted in the Stoics, which is, you know, we use a similar kind of strategy in cognitive therapy. If somebody is depressed or angry or frightened by something, one of the first questions you'd normally ask is, does everyone else feel the same way about it? I mentioned Lamprocles getting angry with his mum.

right? So this is an important argument that you find in Socrates, but it's really highlighted in the Stoics, which is, you know, we use a similar kind of strategy in cognitive therapy. If somebody is depressed or angry or frightened by something, one of the first questions you'd normally ask is, does everyone else feel the same way about it? I mentioned Lamprocles getting angry with his mum.

Socrates says, do other people all find your mum unbearable? Or do certain people view her differently? Socrates himself, for example, viewed it very differently. He got nagged by Xanthropy, but it didn't really bother him, right? So one of the first questions we ask in cognitive therapy are, are other perspectives available, right? Is this the only way of looking at things?