"However, there’s another well-known story that parallels this midrash even more closely – the story of Socrates. Those who know the story will immediately notice the similar contours ...The difference is in the outcome of the story; Socrates was not miraculously saved from the hemlock."
You are really reaching.
I think your point is well taken. R' Weider (RIETS) once mentioned that he didn't know if Moshe Rabbeinu really had schar vonesh on his mind when he asked HKB"H to show him his ways, but it was clearly an issue on chazal's mind.
IMHO we have a symbiotic relationship with Torah, it informs on us but we inform back on it based on all we've learned and experienced and been given genetically. I've been told R' Y Kaminetsky used a similar approach in explaining how the Rambam could write his "Aristotilian" explanation of torah.
KT
If you mean to say the story is an adaptation of socrates except the ending (!), then why not an adaptation of a story of xian martyrs. But if all you mean is that they use socratic dialogue, Saul Lieberman points out that aggadata employs more greek words than other text from chazal, more greek mesholim etc, and the idea was that socratic dialogue was meant to appeal to their sensibilities, then I retract the comment above that it's a reach.
Rashi is only trying to explain haran, not to present the midrash so I think you are getting a little carried away there. Rambam is basing himself on a different midrash as is R tzadok. If all you mean is that people preference mesholim that appeal to them, the post is not felicitously written.
Beautiful post. We do–as we should–search for personal connections with our heroes.
The "poo-poo"ers re: Greeks and Aggadeta should learn some Motsaei Mayim. 
I really liked it, is there any way I could continue learning it with your help? (I definitely need your help - his Hebrew syntax is off the wall and I don't pick up on all the Gemara references)
"preference mesholim"
should be midrashim.
ramban too is not dealing with the story per se, but dealing with an egyptian source that confirms the story.
these (w/ the possible exception of rambam who combines different sources and interprets) can't really be viewed as different takes on the midrash per se
psh, i like.
Wow, can you tell us more about the midrash where Avraham's two kidneys became Rabbis that teach him Torah??
Thank you.
Shalom Aaron
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