Socratic irony is a method found in the Socratic approach to teaching. Irony can be used when someone says something that conveys a note that contradicts the literal words. Regarding Socratic irony, Socrates might pretend to believe his students sensible or he could denigrate his own brains by pretending he is ignorant or that he does not know the answer. Socrates would pretend to be ignorant of the topic under talk, to draw out the imperfections in the quarrels of his competitors. UTILIZE THE EXAMPLE FROM EUTHYPHRO AND EXPAND ON IT HERE (Socrates asks Euthyphro [who promises to know what exactly piety is] to teach him, and praises him as the wiser etc)
The Socratic Method is an activity of question and answer. Socrates would have an opponent state a thesis and would then confirm that it resulted in a contradiction by asking his opponent questions. It is a basic form of inquiry and debate between people with opposing viewpoints based on asking and responding to questions to promote critical thinking and illuminate ideas. It is a dialectical method, which often includes an oppositional discussion where the defense of one viewpoint is harmonized against the security of another. Generally, one participant may lead another to contradict himself for some reason, in order to expose flaws in their opponents quarrels. The Socratic Method is a poor approach to hypothesis reduction. Better ideas are found by discovering and eliminating the ones that lead to contradictions. The Socratic Method searches for general, commonly kept truths that form judgment, and examines them to determine their regularity with other beliefs. The basic form of the method is some questions which are being used as checks of reasoning and fact, and are intended to help a person or group discover their beliefs. AGAIN USE EXEMPLORY CASE OF EUYTHYPHRO (buying description of Piety and then Justice through questioning).
What Socrates was trying to convey with his notions of 'the unexamined life' was not that a person must examine their own life for this to have well worth, but instead that if one boasts that their life is worthwhile, they have to examination themselves. Within the Apology, Socrates is chatting about how precisely he attempts to get Athenians in positions of power to understand they don't know what they're discussing. He subject areas their values to critical scrutiny and embarrasses them when it turns out they aren't as competent as they've stated. So, the evaluation that has been discussed is in fact the questioning of individuals in specialist who assert to have knowledge. Socrates himself doesn't promise to know anything, but does claim to understand that he doesn't know anything. This realization is the data, and fact, that was produced through Socrates' own self-examination. In ways, Socrates argues that living a life where one will not realize their own ignorance is a life not worth living. When Socrates discusses "life", were to consider no individual life, however the life we live as though it were some sort of skill, or rather some sort of thing that we all do collectively. In a sense, that we are living life, but it has no worth if we do not study it for soundness. In a way, it might be an improved translation to state "the unexamined world is not worthwhile living in". To place this in other words; finding one's life to be meaningful is an response to the questions that are helped bring forth through interior examination, and without asking the questions, one won't receive the answer.
WHAT IS PHILOSOPHY
Simply put, philosophy - to me - is the necessity to understand. It really is a genuine involvement in the quest for knowledge, and is - at the main - the traveling drive of my curiosity. Obtaining a remedy isn't a necessary corollary to the pursuit, and as such is not necessarily the essential requirement. It is in the process where one makes an effort at finding a remedy where the value lies. If you ask me, the ever innovating understanding of the earth is enough for idea to be important. It allows me to grasp forms of comprehension that I possibly could have never conceived. It really is invaluable solely as a result of critical thinking it requires. However, I find it hard to articulate why the content of philosophy issues. At least, I find it hard to suggest philosophy is relevant in a far more general or sensible sense. I dispute there's a need to discover a place for philosophy within the planet beyond academia. Perhaps it generally does not necessarily need to be in terms of finding a way to turn the career into capital, but rather finding ways to make the content of beliefs relevant. One may argue that viewpoint forms the foundations of most sciences and it allows ideas to be extremely clear and extremely powerful. The question to ask though, is how useful is this? Can we not settle for the former responding to the second option? Heidegger offered an view on the matter when he said
"It is entirely accurate and completely in order to say, 'You can't do anything with school of thought. ' The only oversight is to believe that with this, the judgment concerning philosophy is at an end. For just a little epilogue arises by means of a counterquestion: even if we can not do anything with it, may well not philosophy in the end do something around, so long as we participate ourselves with it?" - Martin Heidegger, Benefits to Metaphysics, 13 (H9-10)