Popular in Arts and Humanities

Arts and Humanities

Titus Quinctius Flamininus’ “Italian triumph”

McGill University Michael Fronda

Arts and Humanities

Lincoln and the Jews

Brandeis University Jonathan Sarna

Arts and Humanities

Amputations and Convalescence

University of Western Australia Emily Brink

Art

Drawing on the past: Palladio, his precursors and knowledge of ancient architecture

University of Birmingham David Hemsoll

Art

Language, Sound, and Image in Wallace Berman’s Aleph, 1956–1966

University of San Diego Chelsea Behle Fralick

Arts and Humanities

Early Modern Natural Law Theories

University of Copenhagen Knud Haakonssen

Why Is Knowledge of Ignorance Good?

View more insights in Arts and Humanities - Philosophy

View more figures from Boston College

View the page of Marina McCoy

Read the Study

When aporia leads to recognition of one’s limitations, it can encourage the pursuit of knowledge. Marina McCoy emphasizes the “affective” dimension in this process.

Image courtesy of interviewee. September 13, 2024

Generating Workspace

Export as PDF

This video discusses the philosophical importance of recognizing one's own ignorance, primarily through the lens of Socratic thought. Socrates, a pivotal figure in Greek philosophy, engaged in dialogues with citizens of Athens to illustrate that they often lacked true knowledge about their beliefs. The speaker highlights three key reasons Socrates emphasized acknowledging ignorance:

1. **Epistemic Concern**: Understanding our lack of knowledge is crucial for the pursuit of truth.
2. **Ethical Concern**: Acting on false knowledge can lead to potentially harmful decisions.
3. **Existential Concern**: Embracing our limitations as human beings involves recognizing that we do not possess complete knowledge.

Socrates often faced anger from those he questioned, as they preferred the comfort of perceived knowledge over confronting their ignorance. The dialogue also touches on the idea that recognizing our limitations can encourage collaborative thinking, as evidenced in various philosophical dialogues, like Plato's *Republic*. It concludes with a reflection on how humility and wonder can foster a more generous and collaborative approach to knowledge, both in philosophical discussions and broader societal issues. This video suggests that an appreciation for the unknown can enhance our engagement with the world and improve discourse, especially in areas like politics and environmental ethics.

Language:

Export as PDF

Export as PDF
Here are five key points from the video:

1. **Socratic Ignorance**: Socrates emphasized the importance of recognizing one's own ignorance as a foundation for the pursuit of knowledge, highlighting that without acknowledging what we do not know, we may remain complacent and fail to seek the truth.

2. **Concerns of Ignorance**: Socrates identified three key areas of concern related to ignorance: an epistemic concern (the importance of seeking knowledge), an ethical concern (the potential for harmful actions based on misguided beliefs), and an existential concern (understanding what it means to be human in a state of not knowing).

3. **Resistance to Questioning**: The video discusses how Socrates's questioning often made people uncomfortable, causing defensiveness and anger as they preferred to maintain their false sense of knowledge rather than confront their ignorance.

4. **Dialogical Process**: Socrates believed in the value of dialogue as a means of collective inquiry, where understanding is built collaboratively rather than through solitary reflection. This approach encourages humility, recognizing the necessity of others in the pursuit of knowledge.

5. **Value of Puzzlement and Wonder**: Emphasizing that it's acceptable to be in a state of confusion or puzzlement, Socrates advocated for embracing this uncertainty. The video also introduces the concept of wonder, suggesting that being open to knowledge and learning can lead to a deeper appreciation of the world and its complexities.

Export as PDF
Here are some key quotes and ideas extracted from the video regarding the significance of knowledge and ignorance in relation to Socrates and Greek philosophy:

1. **Importance of Questioning**:
- "Socrates was already in the fifth century going around questioning his fellow citizens... to show other people that they didn't know what they thought they knew."

2. **Epistemic Concern**:
- "If we don't know that we already lack knowledge, we may not pursue it at all."

3. **Ethical Concerns**:
- "If I don't know what I think I know about ethical or political matters, then I might act on that lack of knowledge and do something quite damaging to my fellow citizens."

4. **Existential Concern**:
- "What does it mean to be human? To be a human being is to be someone who... doesn't know everything."

5. **Vulnerability to Ignorance**:
- "They preferred to be confident in their sense that, you know, their knowledge is there."

6. **Socrates' Self-Perception**:
- "He doesn't see himself as this great possessor of knowledge... he's always focused on what he doesn't know."

7. **Importance of Puzzlement**:
- "He shows us that it's okay to be in that state of puzzlement... that's fine. That's actually good."

8. **Collaborative Understanding**:
- "If I don't have the answers, I might actually need you to help me think through this."

9. **Intellectual Humility**:
- "If I can learn to understand myself as a limited human being who will never know everything... I can be more generous with you."

10. **Wonder in Philosophy**:
- "All philosophy begins in wonder."

These quotes encapsulate the essence of the video's exploration of Socratic philosophy, emphasizing the value of recognizing our ignorance, the collaborative nature of understanding, and the importance of humility in the pursuit of knowledge.

Export as PDF
Here are some articles and topics that are similar to the themes presented in your video about Greek philosophy, Socrates, and the pursuit of knowledge:

1. **Socratic Method and Critical Thinking**
- An exploration of how Socratic questioning can enhance critical thinking skills and encourage deeper understanding in educational convideos.

2. **Epistemology in Ancient Philosophy**
- A discussion on the nature of knowledge, truth, and belief as explored by ancient philosophers, with a particular focus on Socrates and Plato.

3. **Ethics and Political Philosophy in Ancient Greece**
- An analysis of how ancient Greek philosophers addressed ethical questions and the nature of the good life, including the ethical implications of ignorance.

4. **The Role of Ignorance in Knowledge Acquisition**
- A philosophical inquiry into how recognizing our own ignorance can be a catalyst for learning and personal growth.

5. **Plato’s Dialogues: Meno and the Concept of Virtue**
- A detailed examination of Plato's dialogue "Meno," discussing how virtue is defined and understood through inquiry and ignorance.

6. **The Importance of Intellectual Humility**
- An exploration of the value of humility in the pursuit of knowledge and how it can lead to more meaningful social interactions and a deeper understanding of ethics.

7. **Wonder and Philosophy: From Plato to Modern Environmental Ethics**
- A study of the concept of wonder in philosophy, focusing on how it relates to ethics, particularly in the convideo of environmental issues.

8. **Existentialist Themes in Socratic Philosophy**
- A look at how Socrates’ approach to questioning and the acknowledgment of our limitations connects with existentialist thought.

9. **Socrates and the Nature of Being Human**
- An article discussing Socrates’ views on human existence, knowledge, and the perpetual quest for understanding that characterizes the human condition.

10. **Collective Knowledge and Dialogue in Philosophy**
- An examination of how dialogue and collective reasoning in the works of Socrates and Plato serve as a model for modern discourse in political philosophy.

These topics delve into similar philosophical themes reflected in your video, focusing on the importance of questioning, knowledge, ethics, and the human experience as articulated through the lens of ancient Greek thought.

X-TIMESTAMP-MAP:LOCAL=00:00:00.000,MPEGTS=900000

00:00.035 --> 00:02.845
This idea is at the very heart of Greek philosophy.

00:03.385 --> 00:06.125
The Greek philosopher Socrates was already in the fifth

00:06.125 --> 00:09.285
century going around questioning his fellow citizens.

00:09.355 --> 00:12.085
He'd go to the gymnasium, he'd go to the agora,

00:12.085 --> 00:14.565
the marketplace and try to show other people

00:14.565 --> 00:17.005
that they didn't know what they thought they knew.

00:17.665 --> 00:20.525
So it's a concern that arises at the very origins

00:20.525 --> 00:22.525
of Greek thought, I would say.

00:23.185 --> 00:24.325
Um, and he thought that

00:24.325 --> 00:26.845
to Novo own ignorance was important for at least three reasons.

00:27.105 --> 00:29.125
The first is an epistemic concern,

00:29.245 --> 00:31.845
a concern about knowledge, which is we ought

00:31.845 --> 00:33.085
to live in the pursuit of the truth

00:33.085 --> 00:36.245
because, if we don't know that we already

00:37.155 --> 00:39.205
lack knowledge, so we may not pursue it at all.

00:39.265 --> 00:40.405
We may think that, you know,

00:40.525 --> 00:42.045
I already know everything I need to know,

00:42.265 --> 00:44.765
and I don't need to learn anything more about this topic.

00:45.705 --> 00:48.605
Um, a second and closely related concern is ethical.

00:48.705 --> 00:51.685
If I don't know what I think I know about ethical

00:51.685 --> 00:54.445
or political matters, then I might act on that lack

00:54.445 --> 00:56.525
of knowledge and do something quite damaging

00:56.525 --> 00:57.885
to my fellow citizens.

00:58.545 --> 01:00.685
Um, and then a third reason is

01:00.685 --> 01:02.565
that it really gets us in touch with us,

01:02.665 --> 01:05.445
an existential concern, a concern about the very being

01:05.465 --> 01:08.245
of people, which is what does it mean to be human?

01:08.385 --> 01:11.125
And the reality is, is that to be a human being is

01:11.125 --> 01:14.885
to be someone who, doesn't know everything.

01:14.945 --> 01:17.005
We have models, we have paradigms,

01:17.005 --> 01:19.285
but we never fully grasp the full truth,

01:19.785 --> 01:22.405
and we have to somehow learn how to live in that space.

01:22.725 --> 01:25.485
I think it's interesting that in the dialogue called,

01:25.785 --> 01:29.125
the apology, Socrates says that he went

01:29.125 --> 01:30.365
around questioning his citizens

01:30.665 --> 01:32.445
and they tended to get angry with him.

01:32.635 --> 01:34.285
They didn't wanna be vulnerable

01:34.625 --> 01:36.085
to their own state of ignorance.

01:36.235 --> 01:39.325
They preferred to be confident in their sense that,

01:39.345 --> 01:41.165
you know, their knowledge is there.

01:41.265 --> 01:44.445
And they somehow felt that if they have knowledge,

01:44.445 --> 01:46.765
then they're okay as people or something like that.

01:47.185 --> 01:50.205
And he says that they deflected that sense

01:50.305 --> 01:52.045
of defensiveness towards him.

01:52.425 --> 01:54.645
So he is not living, you know, during a time of Freud

01:54.705 --> 01:56.605
or projections or any of that kind of language.

01:56.605 --> 01:58.005
He doesn't use that language, but he seems

01:58.005 --> 02:00.605
to be talking about something that's a bit akin to that.

02:01.265 --> 02:04.165
And Socrates remarkably says about himself

02:04.165 --> 02:06.325
that he actually feels aggrieved and upset.

02:06.705 --> 02:08.765
We, I think, I've often thought in the past

02:08.825 --> 02:12.365
before I sort of thinking about this, more about Socrates,

02:12.465 --> 02:14.125
as you know, a little invulnerable, right?

02:14.125 --> 02:16.325
He questions people, but then, you know,

02:16.325 --> 02:17.565
they get mad at him, but he doesn't care.

02:17.565 --> 02:19.965
But he doesn't say that. He says he actually felt quite

02:20.055 --> 02:23.885
upset at the fact that they weren't willing to kind

02:23.885 --> 02:25.365
of undergo this process with him.

02:26.225 --> 02:28.965
Um, whereas when he, he undergoes it too,

02:29.225 --> 02:30.805
you know, he is questioned.

02:30.865 --> 02:34.205
He, the Oracle Adelphi tells a friend of his Caron

02:34.555 --> 02:36.925
that no one is wiser than Socrates.

02:36.985 --> 02:39.685
And he says, when he hears that, he says,

02:39.685 --> 02:40.925
he is totally puzzled.

02:41.825 --> 02:44.645
He doesn't really understand how that can be true,

02:44.645 --> 02:48.045
because he doesn't see himself

02:48.305 --> 02:51.485
as this great possessor of knowledge as this great mind.

02:52.805 --> 02:54.285
I was a great mind in many ways.

02:54.425 --> 02:57.165
You know, he seems to ask incredibly good questions,

02:57.825 --> 02:59.245
but that's not his self-perception.

02:59.475 --> 03:02.445
He's always focused, focused sula on what he doesn't know.

03:03.225 --> 03:06.485
And so I think it's helpful that, he shows us

03:06.485 --> 03:10.125
that it's okay to be in that state of puzzlement, to be,

03:10.185 --> 03:13.245
he calls it apre state of not being able to move forward.

03:14.025 --> 03:15.645
And that, that's fine. That's actually good.

03:15.645 --> 03:19.485
It's very important, you know, is a leading politician

03:19.625 --> 03:22.445
of his day ends up being a military leader as well.

03:23.345 --> 03:26.205
And he has some interesting things going on in the dialogue

03:26.205 --> 03:28.245
that is titled After him Nino.

03:28.745 --> 03:31.125
He has, first of all, some very strong preconceptions

03:31.125 --> 03:32.165
about what virtue is.

03:32.265 --> 03:36.605
So he thinks that for a man who is a free born citizen,

03:36.995 --> 03:40.525
it's to rule, it's to be strong in all the conventional ways

03:40.525 --> 03:43.525
that a male citizen ought to be for a woman, it's

03:43.525 --> 03:46.165
to be obedient to men in particular.

03:46.665 --> 03:50.525
And likewise, he thinks slavery incurs, thinks it's okay.

03:50.665 --> 03:52.605
And then he also thinks that slavery is

03:53.145 --> 03:55.805
incurs a different set of virtues, again,

03:55.805 --> 03:57.645
being obedient to men like him.

03:58.905 --> 04:02.445
So, you know, I think we can pretty quickly see some limits

04:02.665 --> 04:04.645
to his ideas, but he's not willing

04:04.665 --> 04:07.365
to look at the ways in which conventional views

04:07.365 --> 04:10.245
that our society has of what might be good

04:10.305 --> 04:12.925
or bad, may in fact be deeply limited.

04:14.345 --> 04:15.885
He is interested in Socrates,

04:15.885 --> 04:17.725
giving him quick answers to questions.

04:17.825 --> 04:19.805
He thinks, you know, I want a clever answer

04:19.805 --> 04:20.925
from you, Socrates.

04:20.925 --> 04:23.125
And Socrates refuses to give that.

04:23.825 --> 04:26.885
Um, you know, I think it's because Socrates is interested

04:27.065 --> 04:29.645
and actually understanding what's going on inside of me.

04:29.645 --> 04:32.485
Now, what is he about what's motivating him?

04:33.025 --> 04:35.525
And not just showing off his own cleverness Tomino,

04:35.525 --> 04:37.165
which Mino would've liked, you know?

04:38.385 --> 04:41.725
Um, and then the other thing about Mino is, you know, he,

04:42.025 --> 04:45.725
he just doesn't have any kind of intellectual humility

04:45.745 --> 04:48.005
to the point where later on in history,

04:48.465 --> 04:50.765
he betrays his own troops and,

04:50.865 --> 04:54.725
and an excursion to Persia where he, actually allies

04:54.835 --> 04:57.725
with the brother of the current ruler to try to overthrow

04:57.725 --> 05:01.365
that ruler, in a, a more complicated story.

05:01.465 --> 05:04.645
But essentially he, betrays his own troops.

05:04.805 --> 05:06.005
'cause he doesn't tell them why they're going there.

05:06.005 --> 05:07.125
He tells 'em a different reason,

05:07.745 --> 05:11.285
and he ends up being captured when the plot goes wrong

05:11.825 --> 05:13.005
and tortured to death.

05:13.265 --> 05:15.005
All his troops were put to death,

05:15.025 --> 05:16.285
and he was tortured to death.

05:16.385 --> 05:19.285
So the audience of, the dialogue, right,

05:19.285 --> 05:21.445
who's reading this many, many years later,

05:21.615 --> 05:25.405
would know Mino is really not a great guy, not Maria,

05:25.515 --> 05:28.925
literally means in Greek not having a passage.

05:29.345 --> 05:32.405
So it can mean something like you're sailing a ship

05:32.985 --> 05:34.445
and suddenly you come to a place

05:34.445 --> 05:36.005
where your ship can't move forward.

05:36.155 --> 05:38.525
That would probably be the most natural meaning of it.

05:39.025 --> 05:40.605
Um, and there's another possible meaning,

05:40.605 --> 05:43.925
which is I've been writing also on Socrates in the Thetas

05:44.125 --> 05:47.125
recently published something on that, on Socratic midwifery.

05:47.585 --> 05:48.845
And Porous means passage.

05:49.025 --> 05:51.485
So, and he's, he talks about himself as a midwife, right?

05:51.485 --> 05:52.765
Who helps deliver the baby.

05:53.305 --> 05:56.805
Um, the idea that that theta has about what knowledge

05:56.805 --> 05:57.805
Is. So

05:57.805 --> 06:00.365
you could also see Apria as something like, you know,

06:00.365 --> 06:02.965
being stuck in childbirth, a childbirth of ideas,

06:03.505 --> 06:05.605
and not being able to make one's way forward.

06:06.545 --> 06:10.365
And Socrates thinks it's actually very important to be able

06:10.545 --> 06:14.685
to be in that space of puzzlement, of not knowing,

06:15.865 --> 06:18.445
of, of maybe being stuck and,

06:18.505 --> 06:20.885
and not having a solution right away, right?

06:21.155 --> 06:24.125
Because we wanna be able to sort out,

06:24.355 --> 06:26.765
hopefully we can sort out at least some

06:26.765 --> 06:29.325
of those perplexities that we encounter,

06:29.905 --> 06:31.645
but we might need other people to do it.

06:32.225 --> 06:35.125
And I think, that we really see

06:35.125 --> 06:38.125
with Socrates a deeply dialogical way

06:38.125 --> 06:39.245
of thinking about the world.

06:39.825 --> 06:42.005
In other words, if I don't have the answers,

06:42.405 --> 06:44.725
I might actually need you to help me think through this.

06:45.465 --> 06:47.765
We see that in other dialogues, Plato's Republic

06:47.785 --> 06:51.485
for example, has Socrates encounter a whole bunch

06:51.485 --> 06:54.365
of different voices about what the nature of justice is.

06:55.345 --> 06:57.845
And they have to jointly build up

06:57.845 --> 06:59.245
what they think a city is like.

06:59.275 --> 07:02.125
They jointly build up what they think a soul is like.

07:02.125 --> 07:04.445
They jointly build up what justice is like.

07:05.035 --> 07:07.245
That may not be a perfect model in the end,

07:07.665 --> 07:10.165
but it's not really a solitary enterprise.

07:10.225 --> 07:13.045
So Apria helps, Apria helps us in that way.

07:13.515 --> 07:15.645
It's interesting 'cause people often didn't see it

07:15.645 --> 07:17.325
that way with Socrates.

07:17.325 --> 07:20.125
They often think about him as this masterful questioner.

07:20.515 --> 07:22.645
He's like breaking down someone else's ideas.

07:23.385 --> 07:25.405
But in fact, if you look really closely at a lot

07:25.405 --> 07:28.525
of these texts, Socrates will say things,

07:28.525 --> 07:31.005
like in the goias, he'll say, you know,

07:31.085 --> 07:33.925
I like nothing better than to have my own ideas overturned,

07:34.025 --> 07:36.045
or I'm learning from this process too.

07:36.545 --> 07:39.125
And people think he's just being ironic sometimes,

07:39.635 --> 07:42.085
like other people he's speaking to within the dialogue,

07:42.085 --> 07:43.085
other characters say,

07:43.465 --> 07:45.245
I'm just being ironic, Socrates, you do know.

07:45.665 --> 07:48.365
But I think sometimes he really, he means that,

07:48.485 --> 07:51.805
I think generally he means that quite genuinely, that he

07:52.345 --> 07:55.525
really always has to hold open the possibility

07:55.635 --> 07:56.765
that he doesn't really know.

07:57.005 --> 07:58.045
I think part of it. Um,

07:58.145 --> 08:00.885
so there's a generosity towards knowing that I need you

08:01.025 --> 08:04.005
to question my ideas, to help me become more rigorous

08:04.005 --> 08:05.365
and what I'm thinking about.

08:05.945 --> 08:07.605
And that I wanna do the same for you.

08:07.705 --> 08:09.885
And we might have to collaborate in thinking about something

08:09.885 --> 08:11.125
complicated like justice.

08:12.245 --> 08:14.645
I think there's also a different kind of generosity though,

08:14.645 --> 08:16.405
that comes from humility.

08:16.825 --> 08:19.845
You know, if I can learn to understand myself

08:19.905 --> 08:21.245
as a limited human being

08:21.865 --> 08:25.165
who will never know everything about all things,

08:25.365 --> 08:28.405
particularly in this, these areas of ethics and politics.

08:28.425 --> 08:30.285
But today, you know, we could apply that

08:30.285 --> 08:31.645
to the sciences too, right?

08:31.645 --> 08:34.645
We have specialists, but nobody knows everything about all

08:34.645 --> 08:39.405
things that then I can be more generous with you

08:39.795 --> 08:44.565
because I recognize that all human beings have this kind

08:44.565 --> 08:47.445
of in between state of seeking knowledge,

08:47.445 --> 08:48.685
but never mastering it.

08:49.385 --> 08:52.085
And just think about how much better politics would be today

08:52.305 --> 08:54.845
if we really thought other people on

08:54.845 --> 08:57.245
The other side of any issue had something

08:57.245 --> 08:58.605
meaningful to contribute.

08:58.865 --> 09:02.605
So I've been thinking about other concepts related to this.

09:02.665 --> 09:05.925
So I recently wrote an article that'll be forthcoming,

09:06.095 --> 09:07.885
eventually in environmental ethics

09:07.895 --> 09:09.125
about the nature of wonder.

09:09.865 --> 09:11.645
So wonder is a very different concept.

09:11.835 --> 09:15.765
It's one that's also found in Plato, in the Theus.

09:15.785 --> 09:17.725
He says, all philosophy begins in wonder.

09:17.785 --> 09:20.125
And it's a different way of being open to the fact

09:20.125 --> 09:23.205
that we don't know everything, you know, a much,

09:23.205 --> 09:25.285
more pleasant one on the whole, not always,

09:25.505 --> 09:29.445
but often in wonder we find ourselves open to the world

09:30.225 --> 09:31.645
and with the sense

09:31.645 --> 09:34.085
that it's gonna show me something about its beauty

09:34.265 --> 09:37.405
or goodness or teach me something that I don't know.

09:37.945 --> 09:39.605
So in the air of environmental ethics,

09:39.605 --> 09:42.125
that could mean something as simple as recognizing

09:42.125 --> 09:44.205
that crows are really intelligent birds.

09:44.205 --> 09:45.725
When I thought maybe birds were,

09:46.145 --> 09:47.325
you know, bird brained, right?

09:47.555 --> 09:50.835
That that smart turns out crows are very,

09:50.865 --> 09:51.915
very smart animals.

09:52.335 --> 09:53.755
And I might experience in

09:53.755 --> 09:56.035
that openness towards the natural world,

09:56.035 --> 09:57.195
something new that I learned.

09:57.615 --> 09:59.635
Or it could be just a general sense of wonder

09:59.705 --> 10:02.035
that this world is really worth protecting.

10:02.035 --> 10:03.155
It's really worth saving.

10:03.375 --> 10:06.515
And I can see that in the aesthetic dimensions of

10:06.515 --> 10:07.515
what I'm experiencing.

00:00 - This idea is at the very heart of Greek philosophy. The Greek philosopher Socrates was already in the fifth century going around questioning his fellow citizens. He'd go to the gymnasium, he'd go to the agora, the marketplace and try to show other people that they didn't know what they thought they knew.

00:17 - So it's a concern that arises at the very origins of Greek thought, I would say. and he thought that to Novo own ignorance was important for at least three reasons. The first is an epistemic concern, a concern about knowledge, which is we ought to live in the pursuit of the truth because, if we don't know that we already lack knowledge, so we may not pursue it at all. We may think that, you know,

00:40 - I already know everything I need to know, and I don't need to learn anything more about this topic. a second and closely related concern is ethical. If I don't know what I think I know about ethical or political matters, then I might act on that lack of knowledge and do something quite damaging to my fellow citizens. and then a third reason is that it really gets us in touch with us, an existential concern, a concern about the very being

01:05 - of people, which is what does it mean to be human? And the reality is, is that to be a human being is to be someone who, doesn't know everything. We have models, we have paradigms, but we never fully grasp the full truth, and we have to somehow learn how to live in that space. I think it's interesting that in the dialogue called, the apology, Socrates says that he went around questioning his citizens and they tended to get angry with him.

01:32 - They didn't wanna be vulnerable to their own state of ignorance. They preferred to be confident in their sense that, you know, their knowledge is there. And they somehow felt that if they have knowledge, then they're okay as people or something like that. And he says that they deflected that sense of defensiveness towards him. So he is not living, you know, during a time of Freud or projections or any of that kind of language.

01:56 - He doesn't use that language, but he seems to be talking about something that's a bit akin to that. And Socrates remarkably says about himself that he actually feels aggrieved and upset. We, I think, I've often thought in the past before I sort of thinking about this, more about Socrates, as you know, a little invulnerable, right? He questions people, but then, you know, they get mad at him, but he doesn't care. But he doesn't say that. He says he actually felt quite

02:20 - upset at the fact that they weren't willing to kind of undergo this process with him. whereas when he, he undergoes it too, you know, he is questioned. He, the Oracle Adelphi tells a friend of his Caron that no one is wiser than Socrates. And he says, when he hears that, he says, he is totally puzzled. He doesn't really understand how that can be true, because he doesn't see himself

02:48 - as this great possessor of knowledge as this great mind. I was a great mind in many ways. You know, he seems to ask incredibly good questions, but that's not his self-perception. He's always focused, focused sula on what he doesn't know. And so I think it's helpful that, he shows us that it's okay to be in that state of puzzlement, to be, he calls it apre state of not being able to move forward. And that, that's fine. That's actually good. It's very important, you know, is a leading politician

03:19 - of his day ends up being a military leader as well. And he has some interesting things going on in the dialogue that is titled After him Nino. He has, first of all, some very strong preconceptions about what virtue is. So he thinks that for a man who is a free born citizen, it's to rule, it's to be strong in all the conventional ways that a male citizen ought to be for a woman, it's to be obedient to men in particular. And likewise, he thinks slavery incurs, thinks it's okay.

03:50 - And then he also thinks that slavery is incurs a different set of virtues, again, being obedient to men like him. So, you know, I think we can pretty quickly see some limits to his ideas, but he's not willing to look at the ways in which conventional views that our society has of what might be good or bad, may in fact be deeply limited. He is interested in Socrates, giving him quick answers to questions.

04:17 - He thinks, you know, I want a clever answer from you, Socrates. And Socrates refuses to give that. you know, I think it's because Socrates is interested and actually understanding what's going on inside of me. Now, what is he about what's motivating him? And not just showing off his own cleverness Tomino, which Mino would've liked, you know? and then the other thing about Mino is, you know, he, he just doesn't have any kind of intellectual humility

04:45 - to the point where later on in history, he betrays his own troops and, and an excursion to Persia where he, actually allies with the brother of the current ruler to try to overthrow that ruler, in a, a more complicated story. But essentially he, betrays his own troops. 'cause he doesn't tell them why they're going there. He tells 'em a different reason, and he ends up being captured when the plot goes wrong and tortured to death.

05:13 - All his troops were put to death, and he was tortured to death. So the audience of, the dialogue, right, who's reading this many, many years later, would know Mino is really not a great guy, not Maria, literally means in Greek not having a passage. So it can mean something like you're sailing a ship and suddenly you come to a place where your ship can't move forward. That would probably be the most natural meaning of it.

05:39 - and there's another possible meaning, which is I've been writing also on Socrates in the Thetas recently published something on that, on Socratic midwifery. And Porous means passage. So, and he's, he talks about himself as a midwife, right? Who helps deliver the baby. the idea that that theta has about what knowledge Is. So you could also see Apria as something like, you know, being stuck in childbirth, a childbirth of ideas,

06:03 - and not being able to make one's way forward. And Socrates thinks it's actually very important to be able to be in that space of puzzlement, of not knowing, of, of maybe being stuck and, and not having a solution right away, right? Because we wanna be able to sort out, hopefully we can sort out at least some of those perplexities that we encounter, but we might need other people to do it. And I think, that we really see

06:35 - with Socrates a deeply dialogical way of thinking about the world. In other words, if I don't have the answers, I might actually need you to help me think through this. We see that in other dialogues, Plato's Republic for example, has Socrates encounter a whole bunch of different voices about what the nature of justice is. And they have to jointly build up what they think a city is like. They jointly build up what they think a soul is like.

07:02 - They jointly build up what justice is like. That may not be a perfect model in the end, but it's not really a solitary enterprise. So Apria helps, Apria helps us in that way. It's interesting 'cause people often didn't see it that way with Socrates. They often think about him as this masterful questioner. He's like breaking down someone else's ideas. But in fact, if you look really closely at a lot of these texts, Socrates will say things,

07:28 - like in the goias, he'll say, you know, I like nothing better than to have my own ideas overturned, or I'm learning from this process too. And people think he's just being ironic sometimes, like other people he's speaking to within the dialogue, other characters say, I'm just being ironic, Socrates, you do know. But I think sometimes he really, he means that, I think generally he means that quite genuinely, that he really always has to hold open the possibility

07:55 - that he doesn't really know. I think part of it. so there's a generosity towards knowing that I need you to question my ideas, to help me become more rigorous and what I'm thinking about. And that I wanna do the same for you. And we might have to collaborate in thinking about something complicated like justice. I think there's also a different kind of generosity though, that comes from humility.

08:16 - You know, if I can learn to understand myself as a limited human being who will never know everything about all things, particularly in this, these areas of ethics and politics. But today, you know, we could apply that to the sciences too, right? We have specialists, but nobody knows everything about all things that then I can be more generous with you because I recognize that all human beings have this kind of in between state of seeking knowledge,

08:47 - but never mastering it. And just think about how much better politics would be today if we really thought other people on The other side of any issue had something meaningful to contribute. So I've been thinking about other concepts related to this. So I recently wrote an article that'll be forthcoming, eventually in environmental ethics about the nature of wonder. So wonder is a very different concept.

09:11 - It's one that's also found in Plato, in the Theus. He says, all philosophy begins in wonder. And it's a different way of being open to the fact that we don't know everything, you know, a much, more pleasant one on the whole, not always, but often in wonder we find ourselves open to the world and with the sense that it's gonna show me something about its beauty or goodness or teach me something that I don't know. So in the air of environmental ethics,

09:39 - that could mean something as simple as recognizing that crows are really intelligent birds. When I thought maybe birds were, you know, bird brained, right? That that smart turns out crows are very, very smart animals. And I might experience in that openness towards the natural world, something new that I learned. Or it could be just a general sense of wonder

09:59 - that this world is really worth protecting. It's really worth saving. And I can see that in the aesthetic dimensions of what I'm experiencing.

Faculti AI can make mistakes