SOCRATES ON VIRTUE AND SELF-KNOWLEDGE IN ALCIBIADES I AND AESCHINES' ALCIBIADES

The paper focuses on the concepts of virtue and self-knowledge in Alcibiades I and Aeschines' Alcibiades, which are marked by striking similarities in the way they discuss these themes and their interconnection. First of all, in both dialogues the notions of alpha mu alpha theta iota alpha and alpha rho epsilon tau eta seem to be connected and both are bound up with the issue of epsilon upsilon delta alpha iota mu Omicron nu iota alpha: Socrates points out that alpha rho epsilon tau eta is the only source of true epsilon upsilon delta alpha iota mu Omicron nu iota alpha and encourages Alcibiades to acquire it, stressing the need for a constant epsilon pi iota mu epsilon lambda epsilon iota alpha epsilon alpha upsilon tau Omicron upsilon. Thus, another common feature is the Socratic exhortation to pursue and achieve moral virtue, which is identified as a form of knowledge. Ultimately, in both accounts the chief means by which to contrast alpha mu alpha theta iota alpha is found in the care and knowledge of the self. The above arguments are to be considered within the particular frame of the paideutic relationship between Socrates and Alcibiades, which is itself portrayed in similar terms in the two texts. In both dialogues, the relationship is characterized as a form of erotic education and, moreover, Socrates himself links his paideutic activity to divine will. Yet, only in Aeschines' Alcibiades does this explicitly entail the idea that Socrates transmits virtue without resorting to any tau epsilon chi nu eta or epsilon pi iota sigma tau eta mu eta. So while in both cases alpha rho epsilon tau eta is understood as a kind of knowledge, in Aeschines' Alcibiades there seems to be a greater tension between this concept of virtue and its modes of transmission, which are "anepistemic".