Here's Why You Should Not GOSSIP

Socrates, one of the greatest Greek philosophers, who lived from 469 – 399 BC, shunned gossip. It is said that one day he came upon an acquaintance who ran up to him excitedly and said:

“Socrates, do you know what I just heard about one of your students?”

“Wait a moment,” Socrates replied. “Before you tell me I’d like you to pass a little test. It’s called the Triple Filter Test.”

“Triple filter?” his friend asked.

“That’s right,” Socrates continued. “Before you talk to me about my student let’s take a moment to filter what you’re going to say. The first filter is Truth. Have you made absolutely sure that what you are about to tell me is true?”

“No,” the man said, “actually I just heard about it and…”

“All right,” said Socrates. “So you don’t really know if it’s true or not. Now let’s try the second filter, the filter of Goodness. Is what you are about to tell me about my student something good?”

“No, on the contrary… “

“So,” Socrates continued, “you want to tell me something bad about him, even though you’re not certain it’s true?” The man shrugged, a little embarrassed. Socrates continued. “You may still pass the test though, because there is a third filter – the filter of Usefulness. Is what you want to tell me about my student going to be useful to me?”

“No, not really,” the man admitted.

“Well,” concluded Socrates, “if what you want to tell me is neither True nor Good nor even Useful, why tell it to me at all?”

The man who had tried to spread gossip to the great thinker was defeated and ashamed.

From Goodreads Website:

Socrates

Born in Athens, Greece
April 29, 0469

Died  February 10, 0399

Genre  Philosophy

Influences  Diagoras of Melos, Aristippus

The philosopher Socrates remains, as he was in his lifetime (469–399 B.C.E.), an enigma, an inscrutable individual who, despite having written nothing, is considered one of the handful of philosophers who forever changed how philosophy itself was to be conceived. 

All our information about him is second-hand and most of it vigorously disputed, but his trial and death at the hands of the Athenian democracy is nevertheless the founding myth of the academic discipline of philosophy, and his influence has been felt far beyond philosophy itself, and in every age. 

Because his life is widely considered paradigmatic for the philosophic life and, more generally, for how anyone ought to live, Socrates has been encumbered with the admiration and emulation normally reserved for founders of religious sects—Jesus or Buddha—strange for someone who tried so hard to make others do their own thinking, and for someone convicted and executed on the charge of irreverence toward the gods. 

Certainly he was impressive, so impressive that many others were moved to write about him, all of whom found him strange by the conventions of fifth-century Athens: in his appearance, personality, and behavior, as well as in his views and methods.

So thorny is the difficulty of distinguishing the historical Socrates from the Socrateses of the authors of the texts in which he appears and, moreover, from the Socrateses of scores of later interpreters, that the whole contested issue is generally referred to as the Socratic problem. 

Each age, each intellectual turn, produces a Socrates of its own. 

It is no less true now that, “The ‘real’ Socrates we have not: what we have is a set of interpretations each of which represents a ‘theoretically possible’ Socrates,” as Cornelia de Vogel (1955, 28) put it. In fact, de Vogel was writing as a new analytic paradigm for interpreting Socrates was about to become standard — 

Gregory Vlastos' model (§2.2), which would hold sway until the mid 1990s. 

Who Socrates really was is fundamental to Vlastos' interpretation of the philosophical dialogues of Plato, as it is to virtually any interpretation, because Socrates is the dominant figure in most of Plato's dialogues.