The word irony, of the Greek, eironeia ( ) can be translated for that it has the pretension of being ignorant, or that it less says of what seems to think. In general, costuma to translate irony, perhaps for question of brevity, dissimulation or fingimento. In the history of the philosophy it can be spoken of two main types of irony, namely, the socrtica irony and the modern or romantic irony. The first one consists of the attitude of Scrates to subestimar itself in relation to its interlocutors; it presented itself as ignorant and asks for instruction, and to only make demonstration to others that is ignorant how much what they affirm to know. Scrates persuaded not to possess none to know positive and impelled by the necessity to know, dirige it its interlocutors stops with them learning, for what also in this process of examination, undoes, through its dialectic, the presunes of knowledge of its interlocutors, as we can observe in the classic ticket of the Republic 1 that it is referred to this characteristic of the socrtico method: ' ' Scrates – you are not angry, Trasmaco, because, if I and this young commit an error in our analysis, I know that he was involuntarily. Therefore, if we were the gold search, in them we would not incline one for the other, thus harming our chances of discovery; therefore, you do not think that, looking justice, thing more precious than great amounts of gold, let us make mutual concessions total, instead of strengtheing in them most possible for descobriz it.

You do not think this of form some, my friend. But I believe that the task exceeds our forces. Therefore, it is much more natural for you, the skillful ones, to have compassion of us of what to testify us irritation. When hearing these words, Trasmaco freed a laugh sardnica and exclamou: – Hrcules! Here it is the habitual irony of Scrates! I wise person and said these young that you would not want to answer, that you would dissimulate ignorance, that you would make for not answering to questions made that you! ' ' Another one faceta of the socrtica irony, which we cannot neglect consists of its zombeteiro aspect, present at some moments of its dialogues, as when, naconcluso of its vindication 2 registered by Plato, at the moment where if it waited that it begged to the jury for clemency, as was well typical in this circumstance, fanfarrona and jeers of its judges using of the irony on the subject of the death – the death as the end of the conscience and the death as continuity: ' ' Let us make plus one this reflection: it has great hope of that this is a good.

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