臺灣博碩士論文加值系統

蘇格拉底的「德性是甚麼？」（tiv ajreth;n ejstiv; Was ist die Tugend?）與「是否德性可教？」（didakto;n ajreth; h/;; Mag die Tugend lerhbar sein?）是這篇論文的探討的主旨，並從這兩個主旨切入探討智者的灌輸式的教育方式與蘇格拉底的啟發式的教育方式。前者認為人的認識是來自於後天的教育，由他人把知識灌輸到人的靈魂裡。人的靈魂是一張白紙，人出身之後經過努力的學習才會在這張白紙寫上各式各樣的東西；後者認為人的認識來自於先天的知識，所有的知識都潛藏在人的靈魂裡，只要以提問的方式（to; ejrwvthma）就能把人的潛在知識從靈魂裡誕生出來，因為所有的知識都在人的內心裡。

本文從智者所擅長的演說術著手來探討蘇格拉底對智者的教育的批評。蘇格拉底認為智者只有掌握到一些意見（dovxai），並將他們所掌握到的意見傳授給他們的學生，使得他們的學生在城邦擁有一席之地之後，就用這些意見來治理城邦。他認為這些掌權的政治家用垂涎的美食喂飽人民的胃，使得這些芸芸眾生是非不明，缺乏辨識能力，而隨潮流人云亦云。他更進一步的認為智者把教育的使命視為是一種職業，而非一種志業，所以教育的工作對智者而言只是謀利求名的手段，這種教育態度是蘇格拉底所唾棄的。

The main thesis of this paper is to inquire into questions posed by Socrates: ‘What is virtue?’ (tiv ajreth;n ejstiv; Was ist die Tugend?) and ‘Can virtue be taught?’ (didakto;n ajreth; h/;; Mag die Tugend lerhbar sein?) and from these two angles to investigate the inculcation method of education and heuristic method of education between the Sophists and Socrates. The former holds that all our knowledge comes from posterior education; hence it is instilled into our soul by others. Our soul just like a piece of blank paper, it hasn’t anything except for learning after we were born. The latter holds that all our knowledge comes from a prior knowledge; hence it preexists our soul before we are born. As long as we use the method of asking (to; ejrwvthma), the sub-knowledge can be born from our soul. This is because all knowledge is within our minds.

This paper starts from the Sophist’s skill of rhetoric to explore how Socrates criticizes Sophists’ education. Socrates maintains that Sophists know well some opinions (dovxai) and transmit these opinions to their students; therefore their students employ these opinions to administer their city-state after they are in power. He states that these in-power politicians use the delicious food to feed the citizens’ stomachs in order to make them unable to distinguish right from wrong nor able to discriminate between the facts, hence they go with the tide and say what the others have said. He further points out that Sophists regard the aim of education as preparation of an occupation, instead of a vocation, so the work of education, as far as Sophist concerned, is only the means of earning money and of winning the fame. Socrates is in contempt of and rejects such an attitude towards education.

諸論…………………………………………………………..…………………………1
第一節 蘇格拉底的駁斥………………………………..………………………..3
第二節 蘇格拉底的辯證法……………………………..………………………..8
第三節 蘇格拉底與智者……………………………….……………………….14
小結論………………………………………………………. …………15
第一章 智者…………………………………………………………………………..17
第一節 智者是甚麼？……………………………….………………………..19
（一）柏拉圖對智者的看法………………………………………………23
（二）普羅達哥拉斯對智者的看法………………………………………26
第二節 智者作為演說術的專家……………………………………………...34
（一）演說術………………………………………………………………35
（二）蘇格拉底對演說術的看法………………..……………………….38
小結論………..……………………………………..……………...43
第二章 德性…………………………………………………………………………..45
第一節 德性是甚麼？……………………………………………………….. 46
第二節 蘇格拉底的「德性是不可教」的理論………………………………...52
第三節 普羅達哥拉斯的「德性是可教」的論證……………………………...56
小結論………………………………………………………………...69
第三章 蘇格拉底的德性與知識……………………………………………………..71
第一節 德性即知識…………………………………………………………..71
第二節 知識即回憶…………………………………………………………..82
第三節 意見與知識…………………………………………………………..90
小結論….…..………………………………………………………...97
結論…………………………………………………………………………………..100
參考書目……………………………………………………………………………..105

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