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MASARYKOVA UNIVERZITA V BRNE Recepcia Sókrata V Helénistickej A

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MASARYKOVA UNIVERZITA V BRNE Recepcia Sókrata V Helénistickej A MASARYKOVA UNIVERZITA V BRNE FILOZOFICKÁ FAKULTA Katedra Filozofie Recepcia Sókrata v helénistickej a patristickej filozofii Magisterská diplomová práca Autor práce: Bc. Juraj Franek Vedúci práce: PhDr. Josef Petrželka, Ph.D. Brno 2009 Prehlásenie a poďakovanie Prehlasujem, že som predloženú prácu spracovával samostatne na základe uvedenej primárnej a sekundárnej literatúry. Zároveň by som chcel poďakovať PhDr. Josefu Petrželkovi, PhD. za mnohé podnetné pripomienky a ochotu zúžiť pôvodné zadanie práce. V Brne dňa 29. apríla 2009 Juraj Franek 2 Obsah 1. Úvod ............................................................................................................ s. 5 1. 1. Význam Sókrata pre európsku kultúru ..................................................... s. 5 1. 2. Sókratov vplyv mimo filozofické prostredie .............................................. s. 8 2. Ambivalentá recepcia Sókrata v jeho dobe ................................................ s. 10 2. 1. Negatívne reakcie Sókratových súčasníkov na jeho pôsobenie ............ s. 10 2. 2. Pozitívne reakcie Sókratových súčasníkov na jeho pôsobenie ............. s. 11 3. Literárna (ne)činnosť Sókrata .................................................................... s. 13 3. 1. Platónov Faidón ..................................................................................... s. 13 3. 2. Svedectvá o tom, že Sókrates nebol literárne činný .............................. s. 14 3. 2. 1. Problematické miesto u Dióna ........................................................... s. 15 3. 2. 2. Problematické miesto u Epiktéta ....................................................... s. 15 3. 2. 2. 1. Emendácie gréckeho textu ............................................................ s. 16 3. 2. 2. 2. Diogenes Laertský ......................................................................... s. 17 3. 2. 2. 3. Riešenia moderných autorov ......................................................... s. 18 3. 2. 2. 4. Vlastné riešenie ............................................................................. s. 19 4. Proto-kritický prístup k prameňom zobrazujúcim Sókrata ......................... s. 20 4. 1. Aristotelés ............................................................................................. s. 22 4. 2. Epiktétos ............................................................................................... s. 23 4. 3. Cicero ................................................................................................... s. 23 4. 4. Diogenés Laertský ................................................................................ s. 24 4. 5. Záver ..................................................................................................... s. 26 5. Recepcia Sókrata u helénistických autorov .............................................. s. 27 5. 1. Sókratés ako zakladateľ etiky, odmietnutie prírodnej filozofie .............. s. 27 5. 2. Sókratés v stoickej filozofii .................................................................... s. 31 5. 3. Sókratés v skeptickej filozofii ................................................................ s. 38 5. 4. Sókratés v epikúrovskej filozofii ........................................................... s. 41 6. Recepcia Sókrata v patristike ................................................................... s. 42 6. 1. Acta Martyrum ...................................................................................... s. 43 6. 2. Justínos ................................................................................................ s. 43 6. 3. Kleméns Alexandrijský ......................................................................... s. 45 6. 4. Origenés ............................................................................................... s. 46 3 6. 5. Tertulliánus ............................................................................................... s. 47 6. 6. Lactantius ................................................................................................. s. 50 6. 7. Minucius Felix .......................................................................................... s. 53 6. 8. Augustinus ............................................................................................... s. 53 6. 9. Záver ........................................................................................................ s. 54 7. Exemplum Socratis ...................................................................................... s. 56 8. Záver, Sókratés v modernej sekundárnej literatúre ..................................... s. 59 9. Bibliografia ................................................................................................... s. 63 9. 1. Antickí a stredovekí autori ....................................................................... s. 63 9. 2. Sekundárna literatúra .............................................................................. s. 65 4 1. Úvod. Témou práce, ako naznačuje už samotný názov, je recepcia Sókrata v helénistickej a patristickej filozofii. Text je rozdelený do niekoľkých častí – v úvodnej kapitole som sa pokúsil načrtnúť obecný význam Sókrata pre európsku kultúru, druhá kapitola sa venuje ambivalentnej recepcii Sókrata u jeho súčasníkov, keďže tento rys je jednou z význačných charakteristík aj v rámci recepcie v helénizme a období patristiky. Tretia kapitola analyzuje relevantné antické svedectvá o Sókratovej literárnej nečinnosti, nakoľko je táto okolnosť predpokladom eklektického používania jeho osoby v neskoršom období. Štvrtá kapitola uvádza príklady proto-kritického prístupu k pramenným textom, ktoré zobrazujú Sókratov život či líčia jeho filozofiu. Snažím sa ukázať, že uvedený prístup síce existoval už v antike, bol však len veľmi okrajovou záležitosťou. Nasledujúce dve kapitoly tvoria samotné jadro práce a majú za cieľ predstaviť recepciu Sókrata u helénistických (pohanských) a patristických (kresťanských) autorov. Záverečné kapitoly sumarizujú spôsob práce uvedených autorov a naznačujú rozdiely medzi antickým a moderným prístupom. V práci som vychádzal z primárne z antických svedectiev o Sókratovi obsiahnutých v prvom zväzku súboru Socratis et socraticorum reliquiae od Gabriele Giannantoni (obsahuje svedectvá helénistických i patristických autorov), v zbierke stoických fragmentov Stoicorum veterum fragmenta od Hansa von Arnima a v súbore Epicurea od Hermanna Usenera. V prípade patristických autorov som mal tiež k dispozícii databázy Ústavu klasických štúdií. Primárne pramene som doplnil relevantnou sekundárnou literatúrou, ktorá je uvedená v bibliografii. 1. 1. Význam Sókrata pre európsku kultúru. Sókratés bol človek mnohých paradoxov. Delfská veštiareň ho prehlásila za najmúdrejšieho človeka,1 ale on sám neustále tvrdil, že nič nevie.2 Napriek tomu, že jednou z jeho základných myšlienok bolo stotožnenie ctnosti a vedenia,3 sám sa 1 a0nei=len ou]n h9 Puqi/a mhde/na sofw&teron ei]nai (Platón, Ap. 21a7). 2 e0gw\ ga\r dh\ ou1te me/ga ou1te smikro\n su/noida e0mautw|~ sofo\j w!n (Platón, Ap. 21b4-5). 3 e0pisth/maj ga\r w|!eto ei]nai pa/saj ta\j a0reta/j (Aristotelés, Eth. Eud. 1216b6). 5 často riadil akýmsi božským hlasom,4 ktorý nemal nič spoločné s racionálnou analýzou fundamentov, od ktorých by sa malo odvíjať naše konanie.5 Horlivá aktivita jeho nasledovníkov spôsobila vytvorenie nového literárneho žánru,6 ktorý nesie jeho meno, pričom Sókratés sa nikdy nepovažoval za učiteľa.7 Či už prijmeme odvážnu Friedellovu rovnicu Sókratés = Athény = Grécko = svet,8 alebo sa obmedzíme na akademické konštatovanie, že tento neúnavný ovad, ostroha či bodec (mu/wy), ako sám seba označuje,9 bol jednou z najvýznamnejších a najvplyvnejších postáv v rámci európskej intelektuálnej histórie,10 faktom zostáva, že Sókratés stál v čele myšlienkového prúdu, ktorý v piatom storočí radikálne zmenil grécke myslenie a položil základy kultúre, ktorá sa dnes označuje ako západná. Niektoré základné rysy tejto zmeny sa dajú v krátkosti dokumentovať v rozmedzí približne päťdesiatich veršov z Homéra. V dvadsiatej prvej knihe Íliady Homér popisuje stretnutie Achillea a Lykaóna, Trójana z kráľovského rodu. Mladý Priamov syn sa vrhne gréckemu hrdinovi k nohám a prosí o svoj život, aby unikol zlej smrti a čiernemu osudu (e0kfuge/ein qa/nato/n te kako\n kai\ kh=ra me/lainan).11 Sókratés pred súdom rozmýšľa úplne inak. Preňho je smrť buď dlhým a tvrdým spánkom – bez snov, akoby anticipoval známu shakespearovskú pasáž z Hamleta12 –, a v takom prípade by ju považoval za 4 to\ ei0wqo\j shmei=on to\ daimo/nion (Platón, Euthyd. 272e3-4); su\ to\ daimo/nion fh|\j sautw|~ e9ka/stote gi/gnesqai (Platón, Euthyph. 3b5-6); to\ tou= qeou= shmei=on (Platón, Ap. 40b2). 5 Toto je samozrejme iba jedna z možných interpretácií daimonia u Sókrata, Mark McPherran v tejto súvislosti uvádza: „On my view, then, the consciousness and rationality of Socrates are wholly present during the daemonic event, an event Socrates regards as having great practical significance.“ (McPherran, The religion of Socrates, s. 197). 6 ou0de\n ga\r a2n e1xoimen o0noma/sai koino\n tou\j Sw&fronoj kai\ Cena/rxou mi/mouj kai\ tou\j Swkratikou\j lo/gouj (Aristotelés, Poet. 1447b9-11); tou\j pro/teron grafe/ntaj tw~n Swkratikw~n dialo/gwn (Aristotelés, Peri\ poihtw~n fr. 3 Ross = SSR I, B 1). 7 e0gw_ de\ dida/skaloj me\n ou0deno\j pw&pot )e0geno/mhn (Platón, Ap. 33a5-6). 8 Friedell, Kulturní dějiny novověku I, str. 479. 9 Platón, Ap. 30e5. 10 Classen, Julian’s portrait of Socrates, s. 91; „Socrates
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