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We think the way we do because Socrates thought the way he did; in his unwavering commitment to truth and in the example of his own life, he set the standard for all subsequent Western philosophy. And yet, for twenty-five centuries, he has remained an enigma: a man who left no written legacy and about whom everything we know is hearsay, gleaned from the writings of Plato, Xenophon and Aristophanes. Now Bettany Hughes gives us an unprecedented, brilliantly vivid portrait of Socrates and of his homeland, Athens in its Golden Age.
His life spanned “seventy of the busiest, most wonderful and tragic years in Athenian history.” It was a city devastated by war, but, at the same time, transformed by the burgeoning process of democracy, and Hughes re-creates this fifth-century B.C. city, drawing on the latest sources—archaeological, topographical and textual—to illuminate the streets where Socrates walked, to place him there and to show us the world as he experienced it.
She takes us through the great, teeming Agora—the massive marketplace, the heart of ancient Athens—where Socrates engaged in philosophical dialogue and where he would be condemned to death. We visit the battlefields where he fought, the red-light district and gymnasia he frequented and the religious festivals he attended. We meet the men and the few women—including his wife, Xanthippe, and his “inspiration” and confidante, Aspasia—who were central to his life. We travel to where he was born and where he died. And we come to understand the profound influences of time and place in the evolution of his eternally provocative philosophy.
Deeply informed and vibrantly written, combining historical inquiry and storytelling élan, The Hemlock Cup gives us the most substantial, fascinating, humane depiction we have ever had of one of the most influential thinkers of all time.
His life spanned “seventy of the busiest, most wonderful and tragic years in Athenian history.” It was a city devastated by war, but, at the same time, transformed by the burgeoning process of democracy, and Hughes re-creates this fifth-century B.C. city, drawing on the latest sources—archaeological, topographical and textual—to illuminate the streets where Socrates walked, to place him there and to show us the world as he experienced it.
She takes us through the great, teeming Agora—the massive marketplace, the heart of ancient Athens—where Socrates engaged in philosophical dialogue and where he would be condemned to death. We visit the battlefields where he fought, the red-light district and gymnasia he frequented and the religious festivals he attended. We meet the men and the few women—including his wife, Xanthippe, and his “inspiration” and confidante, Aspasia—who were central to his life. We travel to where he was born and where he died. And we come to understand the profound influences of time and place in the evolution of his eternally provocative philosophy.
Deeply informed and vibrantly written, combining historical inquiry and storytelling élan, The Hemlock Cup gives us the most substantial, fascinating, humane depiction we have ever had of one of the most influential thinkers of all time.
"synopsis" may belong to another edition of this title.
About the Author:
Bettany Hughes is an award-winning historian, author and broadcaster. Her first book, Helen of Troy, has been translated into ten languages. She has written and presented numerous documentaries for the BBC, PBS, the Discovery Channel, the History Channel and National Geographic, which have been seen by more than 100 million viewers worldwide. She received her degrees in ancient and medieval history from Oxford University and holds a Research Fellowship at King’s College, London. She lives in the United Kingdom and abroad with her husband and their two daughters.
Excerpt. © Reprinted by permission. All rights reserved.:
Introduction
The unexamined life is not a life worth living for a human being.
--Socrates, in Plato’s Apology, 38a
We think the way we do because Socrates thought the way he did. Socrates’ belief that, as individuals, we need to question the world around us stands at the heart of what it means to live in ‘modern times’. In the Socratic Dialogues, generated twenty-four centuries ago, we find the birth of ethos – ethics – and the identification of the psyche. ‘The First Martyr’ – the Greek martys means ‘witness’ – a witness to ‘truth, virtue, justice’ and ‘freedom of speech’, is commemorated as a bedrock of our civilisation. Socrates stands at the beginning of our world – when democracy and liberty are first conceived as fundamental values of society. We need to understand him because he did not just pursue the meaning of life, but the meaning of our own lives.
Socrates sees us coming. He worries that the pursuit of plenty will bring mindless materialism, that ‘democracy’ will become just a banner under which to fight. What is the point, he says, of warships and city walls and glittering statues if we are not happy? If we have lost sight of what is good?
His is a question that is more pertinent now than ever. He asks: ‘What is the right way to live?’
I am a stinging fly, sent to goad the city as though it were a huge, thoroughbred horse,
which because of its size is rather sluggish and needs to be stirred.
When Socrates comes into focus, in Greece in the fifth century bc, he is no didact: he wanders through the streets of Athens, debating the essence of what it means to be human. For the young men (and women) of the city he is irresistible: his relentless questioning appears to tap man’s potential for self-knowledge. His ‘ethics’ programme centres on the search for the ‘good life’. His, it was whispered – then and through the next 2,400 years – is a voice of incomparable sophia: of knowledge, skill, wisdom and truth.
The greater part of Socrates’ life was spent out in public, in Athens, philosophising unrestricted. But when the philosopher was seventy, Athens turned against him. In March 399 bc the ageing citizen was tried in a religious court and found guilty of both primary and secondary charges: ‘not duly acknowledging the city’s gods and inventing new ones’ and ‘corrupting the youth’. The death sentence was passed: four weeks or so later Socrates killed himself by drinking the hemlock poison left for him by his jailer in his Athenian cell.
Socrates’ arguments were perhaps just too incendiary, too dangerously charismatic. He believed that man had the potential to enjoy perfect happiness. A clue to the contemporary impact of his ideas is given by his pupil Plato. In the Allegory of the Cave, with cool detail, Plato has Socrates describe a race of men who have been born in chains, and who, staring for ever at a cave wall, see only the shadows of creatures above them and believe these shadows to be reality. He then reveals the dismay and joy these captives feel when they are brought, blinking, into the light of the real world. The chained men represent those of humanity who have yet to hear or understand what Socrates has to say.
However, when it comes to wholeheartedly embracing the new, mankind displays a poor record. In a superstitious city, Socrates’ spiritual and moral make-up was unconventional, troubling. He seems to have suffered from some form of epilepsy or ‘petit mal’ (hence his curious cataleptic seizures, when he stared into the distance for hours on end), which in a pious age was interpreted as a malign ‘inner voice’. His contemporary the playwright Aristophanes talks of the passionate men who go to hear him preach and
turn their minds to fundamental issues rather than frivolities as having been ‘Socratified’. And in his comedy Clouds, Aristophanes jeers at Socrates’ high-minded eccentricities, has him clamber into a raised bath and scramble around in the clouds to ‘peer at the arse of the moon’. Democracies need pragmatists, yet Socrates refuses to contain himself, to temper the power of principle. So pheme – rumour, gossip – starts to fly through Athena’s city. As the robust philosopher is only too aware, a whispering campaign is the most pernicious and insidious of enemies.
These people who have thrown scandal at me are genuinely dangerous. They’ve used
envy and slander and they’re difficult to deal with. I cannot possibly bring them into court
to cross-question them or refute their charges. I have to defend myself as if I were boxing
with shadows.
Socratic thought and the living Socrates
In all cities, it is easier to hurt a man than to help him.
Plato, Meno, 94e
In the Metropolitan Museum in New York hangs a painting of Socrates, just before death, by the great neoclassical painter Jacques-Louis David. Socrates – speaking slowly but determinedly, the hemlock about to run through his veins, a martyr to virtue and high principle – is surrounded by agitated disciples. Crouched around his bed are those men such as Plato who will carry his words into literature and thus on into the very DNA of world civilisation.
Now it is time for us to go away, for me to die and for you to live; but which of us
is going to a better condition is not known to anyone except god.
This is not a book of philosophic theory. I am a historian, not a philosopher, and cannot possibly better the work of those who have gone before me, who have squeezed ever-evolving interpretations out of Socrates’ philosophical ideas; Plato, Aristotle, Diogenes the Cynic, Al-Kindi, Yehuda ha-Levi, Thomas Hobbes et al. – all these men have tussled with what Socrates’ philosophy means. That is a bulging canon and one I would not presume to augment. But I can turn my eyes to the stones under my feet. I can see how Socrates’ philosophy evolved in his time and his place.
For the purposes of this book, the joy of Socratic thought is that Socrates did not believe in or deal with abstracts. For him, morality stemmed from and emerged to deal with real problems in a real world. The characters he employs as porters for his ideas are often cobblers, bakers, priestesses, whores. Socrates continually emphasises that he is flesh and blood, and that it is as a flesh and-blood man that he lived and understood life. It is one of the reasons his philosophy is so accessible to all of us. So bringing the humble, the archaeological and the physical back into the Socratic experience is appropriate. The totemic ideas that Socrates delivered were, put simply, as much to do with the religious ritual he had just witnessed down at his local harbour, with the pleasure of walking barefoot through Athens, with the death of a loved one, or the horror of living through a wasting-war, as they were with any kind of purely intellectual concept. Socrates’ prime concern was with the world as lived. As this book weaves together the mongrel evidence for his life, where material remains are as valued as literary and documentary sources, a picture emerges of a world that is, for the first time, self-consciously trying to build a ‘civilisation’ that is based on a ‘democracy’.
Yet Socrates is not concerned just with our surroundings, but what is within us. ‘He who orders us to know ourselves is bidding us to become acquainted with our soul.’ Socrates is soulful. The philosopher believes open conversation an essential balm for the psyche. His method gets inner thoughts out into the public sphere, not as a monologue, but as a dialogue. For him this was cathartic – Plato uses the Greek word katharsis– releasing ‘bad things’ from the spirit. Socrates is the first man for whom we have an extant record who explores how we should all live in the world, as the world was working out how to live with itself.
Truth is in fact a purification [katharsis] . . . and self-restraint and justice and courage
and wisdom itself are a kind of purification.
Socrates’ philosophy is relevant to all of us, not least because it has been so tenacious. From Elizabeth I to Martin Luther King, from the Third Reich to twenty-first-century America, Socrates’ example has been used to try to understand what society is, and what it should be. Socratic words filled the halls of Italian Renaissance humanists. The Jewish philosopher Yehuda ha-Levi in the eleventh century ad cites Socrates in a dialogue with King Khazar concerning the nature of Judaism. John Locke and Thomas Hobbes scatter their treatises of political theory with Socratic quotations. Socrates was also a central influence in early Islam. Al-Kindi, the ‘first’ self-professed Arab philosopher, certainly the first Muslim philosopher, wrote extensive (long-lost) treatises on Socrates in the ninth century ad.18 Socratic wisdoms were quoted in coloured stone, mortared into the very fabric of public buildings in Samarkand. The philosopher was nominated one of the Seven Pillars of Wisdom, his nickname ‘The Source’. Socrates’ inner voice was thought by medieval Muslims a sign that he was an angel in poor man’s clothing. Throughout the Arab world from the eleventh century ad up until the present day he was said to refresh and nourish, ‘like . . . the purest water in the midday heat’.
And yet why should we still care for him? Why commemorate this longago life? One good reason is because Socrates does that shocking thing – that thing we still crave – he implies there might be a way to be fulfilled on this earth. Socrates was magnetic because h...
The unexamined life is not a life worth living for a human being.
--Socrates, in Plato’s Apology, 38a
We think the way we do because Socrates thought the way he did. Socrates’ belief that, as individuals, we need to question the world around us stands at the heart of what it means to live in ‘modern times’. In the Socratic Dialogues, generated twenty-four centuries ago, we find the birth of ethos – ethics – and the identification of the psyche. ‘The First Martyr’ – the Greek martys means ‘witness’ – a witness to ‘truth, virtue, justice’ and ‘freedom of speech’, is commemorated as a bedrock of our civilisation. Socrates stands at the beginning of our world – when democracy and liberty are first conceived as fundamental values of society. We need to understand him because he did not just pursue the meaning of life, but the meaning of our own lives.
Socrates sees us coming. He worries that the pursuit of plenty will bring mindless materialism, that ‘democracy’ will become just a banner under which to fight. What is the point, he says, of warships and city walls and glittering statues if we are not happy? If we have lost sight of what is good?
His is a question that is more pertinent now than ever. He asks: ‘What is the right way to live?’
I am a stinging fly, sent to goad the city as though it were a huge, thoroughbred horse,
which because of its size is rather sluggish and needs to be stirred.
When Socrates comes into focus, in Greece in the fifth century bc, he is no didact: he wanders through the streets of Athens, debating the essence of what it means to be human. For the young men (and women) of the city he is irresistible: his relentless questioning appears to tap man’s potential for self-knowledge. His ‘ethics’ programme centres on the search for the ‘good life’. His, it was whispered – then and through the next 2,400 years – is a voice of incomparable sophia: of knowledge, skill, wisdom and truth.
The greater part of Socrates’ life was spent out in public, in Athens, philosophising unrestricted. But when the philosopher was seventy, Athens turned against him. In March 399 bc the ageing citizen was tried in a religious court and found guilty of both primary and secondary charges: ‘not duly acknowledging the city’s gods and inventing new ones’ and ‘corrupting the youth’. The death sentence was passed: four weeks or so later Socrates killed himself by drinking the hemlock poison left for him by his jailer in his Athenian cell.
Socrates’ arguments were perhaps just too incendiary, too dangerously charismatic. He believed that man had the potential to enjoy perfect happiness. A clue to the contemporary impact of his ideas is given by his pupil Plato. In the Allegory of the Cave, with cool detail, Plato has Socrates describe a race of men who have been born in chains, and who, staring for ever at a cave wall, see only the shadows of creatures above them and believe these shadows to be reality. He then reveals the dismay and joy these captives feel when they are brought, blinking, into the light of the real world. The chained men represent those of humanity who have yet to hear or understand what Socrates has to say.
However, when it comes to wholeheartedly embracing the new, mankind displays a poor record. In a superstitious city, Socrates’ spiritual and moral make-up was unconventional, troubling. He seems to have suffered from some form of epilepsy or ‘petit mal’ (hence his curious cataleptic seizures, when he stared into the distance for hours on end), which in a pious age was interpreted as a malign ‘inner voice’. His contemporary the playwright Aristophanes talks of the passionate men who go to hear him preach and
turn their minds to fundamental issues rather than frivolities as having been ‘Socratified’. And in his comedy Clouds, Aristophanes jeers at Socrates’ high-minded eccentricities, has him clamber into a raised bath and scramble around in the clouds to ‘peer at the arse of the moon’. Democracies need pragmatists, yet Socrates refuses to contain himself, to temper the power of principle. So pheme – rumour, gossip – starts to fly through Athena’s city. As the robust philosopher is only too aware, a whispering campaign is the most pernicious and insidious of enemies.
These people who have thrown scandal at me are genuinely dangerous. They’ve used
envy and slander and they’re difficult to deal with. I cannot possibly bring them into court
to cross-question them or refute their charges. I have to defend myself as if I were boxing
with shadows.
Socratic thought and the living Socrates
In all cities, it is easier to hurt a man than to help him.
Plato, Meno, 94e
In the Metropolitan Museum in New York hangs a painting of Socrates, just before death, by the great neoclassical painter Jacques-Louis David. Socrates – speaking slowly but determinedly, the hemlock about to run through his veins, a martyr to virtue and high principle – is surrounded by agitated disciples. Crouched around his bed are those men such as Plato who will carry his words into literature and thus on into the very DNA of world civilisation.
Now it is time for us to go away, for me to die and for you to live; but which of us
is going to a better condition is not known to anyone except god.
This is not a book of philosophic theory. I am a historian, not a philosopher, and cannot possibly better the work of those who have gone before me, who have squeezed ever-evolving interpretations out of Socrates’ philosophical ideas; Plato, Aristotle, Diogenes the Cynic, Al-Kindi, Yehuda ha-Levi, Thomas Hobbes et al. – all these men have tussled with what Socrates’ philosophy means. That is a bulging canon and one I would not presume to augment. But I can turn my eyes to the stones under my feet. I can see how Socrates’ philosophy evolved in his time and his place.
For the purposes of this book, the joy of Socratic thought is that Socrates did not believe in or deal with abstracts. For him, morality stemmed from and emerged to deal with real problems in a real world. The characters he employs as porters for his ideas are often cobblers, bakers, priestesses, whores. Socrates continually emphasises that he is flesh and blood, and that it is as a flesh and-blood man that he lived and understood life. It is one of the reasons his philosophy is so accessible to all of us. So bringing the humble, the archaeological and the physical back into the Socratic experience is appropriate. The totemic ideas that Socrates delivered were, put simply, as much to do with the religious ritual he had just witnessed down at his local harbour, with the pleasure of walking barefoot through Athens, with the death of a loved one, or the horror of living through a wasting-war, as they were with any kind of purely intellectual concept. Socrates’ prime concern was with the world as lived. As this book weaves together the mongrel evidence for his life, where material remains are as valued as literary and documentary sources, a picture emerges of a world that is, for the first time, self-consciously trying to build a ‘civilisation’ that is based on a ‘democracy’.
Yet Socrates is not concerned just with our surroundings, but what is within us. ‘He who orders us to know ourselves is bidding us to become acquainted with our soul.’ Socrates is soulful. The philosopher believes open conversation an essential balm for the psyche. His method gets inner thoughts out into the public sphere, not as a monologue, but as a dialogue. For him this was cathartic – Plato uses the Greek word katharsis– releasing ‘bad things’ from the spirit. Socrates is the first man for whom we have an extant record who explores how we should all live in the world, as the world was working out how to live with itself.
Truth is in fact a purification [katharsis] . . . and self-restraint and justice and courage
and wisdom itself are a kind of purification.
Socrates’ philosophy is relevant to all of us, not least because it has been so tenacious. From Elizabeth I to Martin Luther King, from the Third Reich to twenty-first-century America, Socrates’ example has been used to try to understand what society is, and what it should be. Socratic words filled the halls of Italian Renaissance humanists. The Jewish philosopher Yehuda ha-Levi in the eleventh century ad cites Socrates in a dialogue with King Khazar concerning the nature of Judaism. John Locke and Thomas Hobbes scatter their treatises of political theory with Socratic quotations. Socrates was also a central influence in early Islam. Al-Kindi, the ‘first’ self-professed Arab philosopher, certainly the first Muslim philosopher, wrote extensive (long-lost) treatises on Socrates in the ninth century ad.18 Socratic wisdoms were quoted in coloured stone, mortared into the very fabric of public buildings in Samarkand. The philosopher was nominated one of the Seven Pillars of Wisdom, his nickname ‘The Source’. Socrates’ inner voice was thought by medieval Muslims a sign that he was an angel in poor man’s clothing. Throughout the Arab world from the eleventh century ad up until the present day he was said to refresh and nourish, ‘like . . . the purest water in the midday heat’.
And yet why should we still care for him? Why commemorate this longago life? One good reason is because Socrates does that shocking thing – that thing we still crave – he implies there might be a way to be fulfilled on this earth. Socrates was magnetic because h...
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Book Description Hardcover. Condition: New. Dust Jacket Condition: New. 1st American Edition. SUPERB: FASCINATING: VIBRANT: INTIMATE: A BOOK TO LOVE: NEW Stated First American Edition (First printing) Alfred A. Knopf (February 2011), NEW handsomely-illustrated gloss-laminated jacket w/ sharp NEW edges & corners protected in a neatly-applied mylar-cover, IMMACULATE text-block exterior w/ cut-page-styled "deckle" side-edging, IMPECCABLE cream-white card-stock end-papers, AS-NEW sewn binding w/ tight signatures & b-w checked cloth banding at spine-caps, PRISTINE interior printed w/ ELEGANT clarity on EXCELLENT unblemished archival paper * 16 pp. of full-color illustrations presented on excellent gloss-laminated stock w/ 33 b-w illustrations & 5 maps throughout the text * 6.50" x 9.50" x 1.62", 0.98 kg, xl+484 (524) pp. * ABOUT THE BOOK: We think the way we do because Socrates thought the way he did. In his unwavering commitment to truth & in the example of his own life, he set the standard for all subsequent Western philosophy. And yet, for 25 centuries, he has remained an enigma: a man who left no written legacy & about whom everything we know is hearsay, gleaned from the writings of Plato, Xenophon & Aristophanes. Now Bettany Hughes gives us an unprecedented, brilliantly vivid portrait of Socrates & of his homeland, Athens in its Golden Age. His life spanned 70 of the busiest, most wonderful & tragic years in Athenian history. It was a city devastated by war, but, at the same time, transformed by the burgeoning process of democracy, & Hughes re-creates this 5th-century B.C. city, drawing on the latest sources (archaeological, topographical & textual) to illuminate the streets where Socrates walked, to place him there & to show us the world as he experienced it. She takes us through the great, teeming Agora (the massive marketplace, the heart of ancient Athens) where Socrates engaged in philosophical dialog & where he would be condemned to death. We visit the battlefields where he fought, the red-light district & gymnasia he frequented & the religious festivals he attended. We meet the men & the few women (including his wife, Xanthippe, & his inspiration & confidante, Aspasia) who were central to his life. We travel to where he was born & where he died, & we come to understand the profound influences of time & place in the evolution of his eternally provocative philosophy. Deeply informed & vibrantly written, combining historical inquiry & storytelling élan, "The Hemlock Cup" gives us the most substantial, fascinating, humane depiction we have ever had of one of the most influential thinkers of all time. ABOUT THE AUTHOR: Bettany Hughes is an award-winning historian, author & broadcaster. Her first book, "Helen of Troy", has been translated into 10 languages. She has written & presented many documentaries for the BBC, PBS, the Discovery Channel, the History Channel & National Geographic. She received her degrees in ancient & medieval history from Oxford University & holds a Research Fellowship at King's College, London. She lives in the United Kingdom & abroad w/ her husband & their two daughters. * HIGHEST PRAISE: "Fascinating: What Bettany Hughes provides is something vital: a life & times of Socrates that is so richly textured, flavorful & atmospheric that it makes human this most enigmatic of all philosophers. By the end of her book, we can almost see & smell the man, w/ all of his quirks & foibles & questioning brilliance." - Walter Isaacson, NYT Book Review * "Bettany Hughes has done it again; she brings to life not only Socrates himself but the whole of Periclean Athens. Here is a work of dazzling erudition which remains hugely readable. What more can one ask?" -John Julius Norwich, author of "Byzantium" * "No one before Bettany Hughes has thought to weave Socrates' examined life into quite so rich & dense a tapestry of democratic Athens' teeming high-cultural & mundane experience . . . Hughes' enormous energy & enthusiasm are infectious." -Paul Cartledge, The Independent (UK). Seller Inventory # 009145
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