Socrates

I know nothing except the fact of my ignorance.

I would trade all of my technology for an afternoon with Socrates.

Will you not allow that I have as much of the spirit of prophecy in me as the swans? For they, when they perceive that they must die, having sung all their life long, do then sing more than ever, rejoicing in the thought that they are about to go away to the god whose ministers they are.

Socrates gave a lot of advice, and he was given Hemlock to drink.

...if, I say now, when, as I conceive and imagine, God orders me to fulfill the philosopher's mission of searching into myself and other men, I were to desert my post through fear of death, or any other fear; that would indeed be strange, and I might justly be arraigned in court for denying the existence of the gods... then I would be fancying that I was wise when I was not wise. For this fear of death is indeed the pretense of wisdom, and not real wisdom, being the appearance of knowing the unknown; since no one knows whether death, which they in their fear apprehend to be the greatest evil, may not be the greatest good. ...this is the point in which, as I think, I am superior to men in general, and in which I might perhaps fancy myself wiser than other men — that whereas I know but little of the world below, I do not suppose that I know: but I do know that injustice and disobedience to a better, whether God or man, is evil and dishonorable, and I will never fear or avoid a possible good rather than a certain evil.

It may be said, indeed, that without bones and muscles and the other parts of the body I cannot execute my purposes. But to say that I do as I do because of them, and that this is the way in which the mind acts, and not from the choice of the best, is a very careless and idle mode of speaking. I wonder that they cannot distinguish the cause from the condition, which the many, feeling about in the dark, are always mistaking and misnaming.

...if any man could arrive at the exterior limit, or take the wings of a bird and fly upward, like a fish who puts his head out and sees the world, he would see a world beyond; and, if the nature of man could sustain this sight, he would acknowledge that this was the place of the true heaven and the true light and the true stars. For this earth, and the stones, and the entire region which surrounds us, are spoilt and corroded...

...the soul, being a harmony, can never utter a note at variance with the tensions and relaxations and vibrations and other affections of the strings out of which she is composed; she can only follow, she cannot lead them? ...And yet do we not now discover the soul to be doing the exact opposite--leading the elements of which she is believed to be composed; almost always opposing and coercing them in all sorts of ways throughout life... threatening and reprimanding the desires, passions, fears, as if talking to a thing which is not herself...

And I rejoiced to think that I has found in Anaxagoras a teacher of the causes of existence such as I desired, and I imagined that he would tell me first whether the earth is flat or round; and then he would further explain that this position was the best, and I should be satisfied... and not want any other sort of cause. And I thought that I would then go and ask him about the sun and moon and stars, and he would explain to me their comparative swiftness, and their returnings and various states, and how their several affections, active and passive, were all for the best. For I could not imagine that when he spoke of mind as the disposer of them, he would give any other account of their being as they are, except that this was best; and I thought when he had explained to me in detail the cause of each and the cause of all, he would go on to explain to me what was best for me and what was best for all. ...I seized the books and read them as fast as I could in my eagerness to know the better and the worse.

...he who is a philosopher or lover of learning, and is entirely pure at departing, is alone permitted to reach the gods. And this is the reason, Simmias and Cebes, why the true votaries of philosophy abstain from all fleshly lusts, and endure and refuse to give themselves up to them--not because they fear poverty or ruin of their families, like the lovers of money, and the world in general; nor like the lovers of power and honor, because they dread the dishonor or disgrace of evil deeds.

There is a virtue, Simmias, which is named courage. Is not that a special attribute of the philosopher? ...Again, there is temperance. Is not the calm, and control, and disdain of the passions which even the many call temperance, a quality belonging only to those who despise the body and live in philosophy?

In the course of my life I have often had intimations in dreams "that I should make music." The same dream came to me sometimes in one form, and sometimes in another, but always saying the same or nearly the same words: Make and cultivate music, said the dream. And hitherto I imagined that this was only intended to exhort and encourage me in the study of philosophy, which has always been the pursuit of my life, and is the noblest and best of music.

...suppose that there are two sorts of existences, one seen, and the other unseen. ...The seen is the changing, and the unseen is the unchanging. ...And further, is not one part of us body, and the rest of us soul? ...Then the soul is more like to the unseen, and the body to the seen? ...the soul is then dragged by the body into the region of the changeable, and wanders and is confused; the world spins round her, and she is like a drunkard when under their influence?

Wherefore, O judges, be of good cheer about death, and know that this is of a truth — that no evil can happen to a good man, either in life or after death. ...For which reason also, I am not angry with my accusers, or my condemners; they have done me no harm, although neither of them meant to do me any good; and for this I may gently blame them.

I would rather die having spoken in my manner, than speak in your manner and live. For neither in war nor yet in law ought any man use every way of escaping death. For often in battle there is no doubt that if a man will throw away his arms, and fall on his knees before his pursuers, he may escape death, if a man is willing to say or do anything. The difficulty, my friends, is not in avoiding death, but in avoiding unrighteousness; for that runs deeper than death.

Every one is agreed that Socrates was very ugly; he had a snub nose and a considerable paunch; he was "uglier than all the Silenuses in the Satyric drama" ( Xenophon, Symposium). He was always dressed in shabby old clothes, and went barefoot everywhere. His indifference to heat and cold, hunger and thirst, amazed every one. Alcibiades in the Symposium, describing Socrates on military service, says:
"His endurance was simply marvellous when, being cut off from our supplies, we were compelled to go without food — on such occasions, which often happen in time of war, he was superior not only to me but to everybody: there was no one to be compared to him. ...His fortitude in enduring cold was also surprising. There was a severe frost, for the winter in that region is really tremendous, and everybody else either remained indoors, or if they went out had on an amazing quantity of clothes, and were well shod, and had their feet swathed in felt and fleeces: in the midst of this, Socrates with his bare feet on the ice and in his ordinary dress marched better than the other soldiers who had shoes, and they looked daggers at him because he seemed to despise them."
His mastery over all bodily passions is constantly stressed. He seldom drank wine, but when he did, he could out-drink anybody; no one had ever seen him drunk. In love, even under the strongest temptations, he remained "Platonic," if Plato is speaking the truth. He was the perfect Orphic saint: in the dualism of heavenly soul and earthly body, he had achieved the complete mastery of the soul over the body. His indifference to death at the last is the final proof of this mastery.

But the soul which has been polluted, and is impure at the time of her departure, and is the companion and servant of the body always, and is in love with and fascinated by the body and by the desires and pleasures of the body, until she is led to believe that the truth exists only in bodily form, which a man may touch and see and taste and use for the purposes of his lusts--the soul, I mean, accustomed to hate and fear and avoid the intellectual principle, which to the bodily eye is dark and invisible, and can be attained only by philosophy--do you suppose that such a soul as this will depart pure and unalloyed?

...I am quite ready, Simmias and Cebes, that I ought to be grieved at death, if I were not persuaded that I am going to other gods who are wise and good and to men departed who are better than those whom I leave behind; and therefore I do not grieve as I might have done, for I have good hope that there is yet something remaining for the dead, and, as has been said of old, some far better thing for the good than for the evil.

Crito, I owe a cock to Asclepius; will you remember to pay the debt?

...either knowledge is not to be attained at all, or if at all, after death. For then, and not til then, the soul will be in herself alone and without the body.