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dc.contributor.advisorLong, Alex
dc.contributor.authorShelton, Matthew James
dc.coverage.spatialvi, 198 p.en_US
dc.date.accessioned2019-04-04T11:52:16Z
dc.date.available2019-04-04T11:52:16Z
dc.date.issued2019-06-27
dc.identifier.urihttp://hdl.handle.net/10023/17447
dc.description.abstractMy central claim is that three Socratic philosophers, Xenophon, Plato and Epictetus, engage with views presented as non-philosophical in their discussions of madness, and this engagement, which has not been sufficiently treated by previous scholarship, plays a key role in each thinker’s distinct rhetorical strategy. Xenophon’s Socrates conserves a popular definition of madness in the Memorabilia, but adds his own account of what is similar to madness. Xenophon does not merely make Socrates transmit conventional views; instead, Socrates’ comparison allows Xenophon to take rhetorical advantage of popular attitudes while enlarging the apotreptic scope of madness. Socrates can use comparisons with madness to deal with a great many people, including his rivals, the natural scientists, and various interlocutors who, unlike the mad, can still benefit from his teaching. In the Phaedrus, Plato’s Socrates employs a concept of madness which, I argue, is applied without equivocation across both of his speeches in the first part of the dialogue. Importantly, Socrates’ inclusion of rational philosophy as a kind of madness is not presented as a distortion of this concept. The connections between madness, love and philosophy are drawn from non-philosophical material, in particular poetry and comedy, and Socrates engages with a popular caricature of the philosopher as eccentric or mad. Instead of rejecting the caricature, Socrates re-evaluates philosophical madness by explaining the transformation of the philosopher’s soul. Epictetus’ view of madness is less compromising, and this is to be expected considering the Stoic doctrine that all who are unwise are mad. Like earlier Stoics, however, Epictetus recognises a surprising range of non-Stoic distinctions within madness. Although he engages with these distinctions, he does so only to undermine them and to bring his audience round to the realisation that they are mad once their own views are applied consistently with respect to Stoic teaching.en_US
dc.language.isoenen_US
dc.rightsAttribution-NonCommercial-NoDerivatives 4.0 International*
dc.rights.urihttp://creativecommons.org/licenses/by-nc-nd/4.0/*
dc.subjectMadnessen_US
dc.subjectManiaen_US
dc.subjectSocratesen_US
dc.subjectXenophonen_US
dc.subjectPlatoen_US
dc.subjectEpictetusen_US
dc.subjectPhaedrusen_US
dc.subjectMemorabiliaen_US
dc.subjectAncient philosophyen_US
dc.subjectSocratic philosophyen_US
dc.subjectAristophanesen_US
dc.subjectMental illnessen_US
dc.subjectCollection and divisionen_US
dc.subjectSapphoen_US
dc.subjectAnacreonen_US
dc.subjectErosen_US
dc.subjectStoicismen_US
dc.subjectHallucinationen_US
dc.subjectChrysippusen_US
dc.subjectPosidoniusen_US
dc.subjectDivine possessionen_US
dc.subject.lccB335.S5
dc.subject.lcshPhilosophy, Ancienten
dc.subject.lcshXenophon--Criticism and interpretationen
dc.subject.lcshPlato--Criticism and interpretationen
dc.subject.lcshEpictetus--Criticism and interpretationen
dc.subject.lcshMental illness--Philosophyen
dc.titleMadness in Socratic philosophy : Xenophon, Plato and Epictetusen_US
dc.typeThesisen_US
dc.contributor.sponsorProfessor Ian Kidd Bequest for Classicsen_US
dc.contributor.sponsorUniversity of St Andrews. St Leonard's College Scholarshipen_US
dc.contributor.sponsorNational Research Foundation (South Africa)en_US
dc.contributor.sponsorOppenheimer Memorial Trusten_US
dc.type.qualificationlevelDoctoralen_US
dc.type.qualificationnamePhD Doctor of Philosophyen_US
dc.publisher.institutionThe University of St Andrewsen_US
dc.identifier.doihttps://doi.org/10.17630/10023-17447


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    Attribution-NonCommercial-NoDerivatives 4.0 International
    Except where otherwise noted within the work, this item's licence for re-use is described as Attribution-NonCommercial-NoDerivatives 4.0 International