Issn 2181-1296 ilmiy axborotnoma научный вестник scientific journal

ILMIY AXBOROTNOMA FALSAFA 2021-yil, 6-son 
89 
turning to his own Self, to the subjective spirit, for which the further path led to the objective 
spirit - to the divine mind. 
Developing his religious and moral teaching, Socrates refers to a special inner voice 
that allegedly instructed him in the most important issues - the famous “demon” of Socrates. 
Socrates opposes the determinism of the ancient Greek materialists and outlines the 
foundations of a teleological worldview, and here the starting point for him is the subject, 
because he believes that everything in the world has as its goal the benefit of man. The 
teleology of Socrates appears in an extremely primitive form. The sense organs of a person, 
according to this doctrine, have as their goal the fulfillment of certain tasks: the goal of the 
eyes is to see, the ears are to listen, the nose is to smell, etc. In the same way, the gods send 
the light necessary for people to see, the night is intended by the gods for the rest of people, 
the light of the moon and stars has the purpose of helping to determine time. Socrates did not 
leave his philosophical teaching in writing, but spread it through oral conversation in the form 
of a peculiar, methodologically directed dispute towards a specific goal. 
The development of idealistic morality is the main core of the philosophical interests 
and activities of Socrates. Socrates attached special importance to the knowledge of the 
essence of virtue. A moral person should know what virtue is. Morality and knowledge 
coincide from this point of view; in order to be virtuous, it is necessary to know virtue as 
such, as the “universal” that serves as the basis of all particular virtues. According to Socrates, 
the task of finding the “universal” was to be facilitated by his special philosophical method. 
The “Socratic” method, which had as its task the discovery of “truth” through conversation, 
dispute, polemic, was the source of idealistic “dialectics”. “In ancient times, dialectics was 
understood as the art of achieving truth by revealing contradictions in the opponent’s 
judgment and overcoming these contradictions. Socrates, relying on the Eleatic school (Zeno) 
and the Sophists (Protagoras), for the first time clearly raised the question of subjective 
dialectics, of the dialectical way of thinking. The main components of the "Socratic" method: 
"irony" and "maieutics" - in form, "induction" and "definition" - in content. The “Socratic” 
method is, first of all, the method of consistently and systematically asked questions, with the 
aim of bringing the interlocutor to a contradiction with himself, to the recognition of his own 
ignorance. This is the Socratic "irony". However, Socrates set as his task not only the “ironic” 
disclosure of contradictions in the statements of the interlocutor, but also the overcoming of 
these contradictions in order to achieve “truth”. Therefore, the continuation and addition of 
“irony” was “maieutics” - the “midwifey art” of Socrates (a hint at his mother’s profession). 
Socrates wanted to say by this that he helps his listeners to be born into a new life, to the 
knowledge of the “universal” as the basis of true morality. 
The main task of the "Socratic" method is to find the "universal" in morality, to 
establish the universal moral basis of individual, particular virtues. This problem must be 
solved with the help of a kind of "induction" and "definition". “Induction” and 
“determination” in the dialectic of Socrates complement each other. If “induction” is the 
search for the common in particular virtues by analyzing and comparing them, then 
“definition” is the establishment of genera and species, their correlation, “subordination”. 
Truth and morality for Socrates are coinciding concepts. Socrates did not make a distinction 
between wisdom and morality: he recognized a person as smart and moral at the same time, if 
a person, understanding what is beautiful and good, is guided by this in his actions and, 
conversely, knowing what is morally ugly, avoids him. ... True justice, according to Socrates, 
is the knowledge of what is good and beautiful, at the same time useful to a person, 
contributes to his bliss, happiness in life.