A. Marchewka
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引用次数: 1

摘要

苏格拉底死后,关于这位哲学家的家庭生活和他的妻子赞西佩难以忍受的性格的轶事和扭曲的故事在一般的准文学圈中流传。这些故事在随后的时代被欣然阅读。最终,他们以Xanthippe的形状保存了地狱猫妻子的模型,我们仍然热切地提到这个模型。但是苏格拉底的妻子真的应该受到这样的批评吗?我们欠柏拉图(Phaed.60a)和色诺芬(Mem.II2,Conv.II10)的零散信息有可能给出这样的评级吗?当我们试图为赞蒂佩辩护时,一个重要的来源是伪色诺芬(vel Pseudo-Aeschines)的一封信,这封信让我们把这位哲学家的妻子视为他的学生,按照苏格拉底的教导生活,并在他的朋友的照顾下生活(Epist.XXI,Hercher 1873:624)。
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Ksantypa – dobra żona Sokratesa
After the death of Socrates, anecdotes and distorted stories about the philosopher’s family life and the unbearable character of his wife, Xanthippe, circulated in the general quasi literary circle. These stories were willingly read in subsequent epochs. Eventually, they preserved the model of the hellcat wife in the shape of Xanthippe, to which we still eagerly refer to. But did Socrates’ wife really deserve such a bad opinion? Is it possible for such a rating to be given by the desultory information we owe to Plato (Phaed. 60a) and Xenophon (Mem. II 2, Conv. II 10)? When attempt­ing to defend the Xanthippe, an important source turned out to be a letter from Pseudo-Xenophon (vel Pseudo-Aeschines), which allowed us to look at the philosopher’s wife as his pupil, leading life according to Socrates’ teachings and surrounded by the care of his friends (Epist. XXI, Hercher 1873: 624).
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