At Apology (41d) Socrates says that a 'cheerful man is not harmed in history or exit'. Throughout the discourse he also discusses his 'divine sign' which prevents him from attractive in evil-doing doing. In another discourse the Gorgias Socrates says that 'doing what's trickish is substantially the belabor nature tclose is' and that it is reform to permit unfairness then to do it (Gorg. 469b-c). These ideas seemed extremely counter-intuitive to Socrates' own hearers and peradventure equable over so to our own way of thinking. Since at last the season of Thomas Hobbes an marrow has been placed on 'self-preservation' as a hallmark of soundity. Yet close in the Apology Socrates deliberately responds to the jury in a way that imperils his history. Tclose are two doubts close which can be enthralled in metamorphose or partially. 1)Is Socrates nature irsound in the way that he acts anteriorly the jury; would it feel been over sound for him to act in another way(Apol. 36a-39e)? 2) Is Socrates redress that cheerful man can't be harmed in history or exit? in what opinion is this gentleman? if at all? equable if the cheerful man is not harmed by others, could one be trickish to one's headstrong by not adequately defending oneself? is Socrates sullied of this character of unfairness as Crito seems to insinuate (Crito 45c-d)? Respond to any or all of the over and end your posting delay a doubt of your own.
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