Ethical Rationalism

http://godisbeinggodislove.blogspot.com/2009/08/socrates-ethical-rationalism.html

THe Socratic Problem: Source: Wikipedia

Socratic problem

Main article: Socratic problem

Nothing written by Socrates remains extant. As a result, information about him and his philosophies depends upon secondary sources. Furthermore, close comparison between the contents of these sources reveals contradictions, thus creating concerns about the possibility of knowing in-depth the real Socrates. This issue is known as the Socratic problem,^[4] or the Socratic question.^[5][6]

To understand Socrates and his thought, one must turn primarily to the works of Plato, whose dialogues are thought the most informative source about Socrates' life and philosophy,^[7] and also Xenophon.^[8]These writings are the Sokratikoi logoi, or Socratic dialogues, which consist of reports of conversations apparently involving Socrates.^[9][10]

As for discovering the real-life Socrates, the difficulty is that ancient sources are mostly philosophical or dramatic texts, apart from Xenophon. There are no straightforward histories, contemporary with Socrates, that dealt with his own time and place. A corollary of this is that sources that do mention Socrates do not necessarily claim to be historically accurate, and are often partisan. For instance, those who prosecuted and convicted Socrates have left no testament. Historians therefore face the challenge of reconciling the various evidence from the extant texts in order to attempt an accurate and consistent account of Socrates' life and work. The result of such an effort is not necessarily realistic, even if consistent.

Amid all the disagreement resulting from differences within sources, two factors emerge from all sources pertaining to Socrates. It would seem, therefore, that he was ugly, and that Socrates had a brilliant intellect.^[11][12] 

^{https://en.wikipedia.org/wiki/Socrateshttps://en.wikipedia.org/wiki/Socrates}

What Ben Franklin Learned from Socrates (Autobiography of Benjamin Franklin)

"While I was intent on improving my language, I met with an English
grammar (I think it was Greenwood's), at the end of which there were
two little sketches of the arts of rhetoric and logic, the latter
finishing with a specimen of a dispute in the Socratic method; and soon
after I procur'd Xenophon's Memorable Things of Socrates, wherein there
are many instances of the same method.  I was charm'd with it, adopted
it, dropt my abrupt contradiction and positive argumentation, and put
on the humble inquirer and doubter.  And being then, from reading
Shaftesbury and Collins, become a real doubter in many points of our
religious doctrine, I found this method safest for myself and very
embarrassing to those against whom I used it; therefore I took a
delight in it, practis'd it continually, and grew very artful and
expert in drawing people, even of superior knowledge, into concessions,
the consequences of which they did not foresee, entangling them in
difficulties out of which they could not extricate themselves, and so
obtaining victories that neither myself nor my cause always deserved.
I continu'd this method some few years, but gradually left it,
retaining only the habit of expressing myself in terms of modest
diffidence; never using, when I advanced any thing that may possibly be
disputed, the words certainly, undoubtedly, or any others that give the
air of positiveness to an opinion; but rather say, I conceive or
apprehend a thing to be so and so; it appears to me, or I should think
it so or so, for such and such reasons; or I imagine it to be so; or it
is so, if I am not mistaken.  This habit, I believe, has been of great
advantage to me when I have had occasion to inculcate my opinions, and
persuade men into measures that I have been from time to time engag'd
in promoting; and, as the chief ends of conversation are to inform or
to be informed, to please or to persuade, I wish well-meaning, sensible
men would not lessen their power of doing good by a positive, assuming
manner, that seldom fails to disgust, tends to create opposition, and
to defeat every one of those purposes for which speech was given to us,
to wit, giving or receiving information or pleasure.  For, if you would
inform, a positive and dogmatical manner in advancing your sentiments
may provoke contradiction and prevent a candid attention.  If you wish
information and improvement from the knowledge of others, and yet at
the same time express yourself as firmly fix'd in your present
opinions, modest, sensible men, who do not love disputation, will
probably leave you undisturbed in the possession of your error.  And by
such a manner, you can seldom hope to recommend yourself in pleasing
your hearers, or to persuade those whose concurrence you desire.  Pope
says, judiciously:

          "Men should be taught as if you taught them not,
          And things unknown propos'd as things forgot;"

farther recommending to us

          "To speak, tho' sure, with seeming diffidence."

And he might have coupled with this line that which he has coupled with
another, I think, less properly,

          "For want of modesty is want of sense."

If you ask, Why less properly? I must repeat the lines,

          "Immodest words admit of no defense,
          For want of modesty is want of sense."

Now, is not want of sense (where a man is so unfortunate as to want it)
some apology for his want of modesty? and would not the lines stand
more justly thus?

          "Immodest words admit but this defense,
          That want of modesty is want of sense."

This, however, I should submit to better judgments."

Assignment One: Putting Oneself in Question

Assignment 1.1

Please read the following fictional narrative and reflect on your own thoughts and experience as you read.

Write a 2-3 paragraph (double-space) reflection in answer to the question 'Who am I? (really)'. Why was Socrates unable to answer my question?

Several weeks ago I was driving along the avenue, I saw this  gnarly old man with a grey beard just outside of my favorite cafe. As I recall, he was talking to no one and pointing to the ground. I parallel parked my silver-grey KIA and headed in for my double latte. As I walked into the cafe I overheard this man repeating these words: 'Who am I?' 'Where do I come from?' and 'Where am I going?' "Strange man," I thought to myself, and I put the incident out of my mind completely and returned to work.

Today, however, as I lay half asleep/half awake, those questions surrounded all of my thoughts and I cannot stop wondering, searching for answers to these basic questions. "Who am I?"

I found many answers: I am a university student, an employee, a son or daughter or husband or wife, a citizen, human, a child of God, an animal that speaks and thinks. But who am I really, the question persists---even now, I am asking myself, who is thinking these thoughts?

As I meditate upon this question, I notice that whenever I question my mind engages in thinking; and when I find an answer, my mind stops for a moment until the next question begins. I see that it is asking the question that moves my mind to think.

Now as I gaze from the cafe window I see that old man again, I stand up and hurry out to meet him: "Who am I? Where do I come from? Where am I going?" he repeats almost like a song. I ask him for his name, but he only says: Socrates. "So I took up my question: Who am I?" Socrates said, "Well who are you? I cannot answer this for you, you must KNOW THYSELF!" We spoke back and forth until it was time for me to go back to work, "Gotta go back to work, thanks for chatting Socrates." "Remember what I tell you: The Unexamined Life is not worth Living."