This leading into the definitions of piety. The first definition that Euthyphro suggests to Socrates is that piety is persecuting religious offenders. However, Socrates is not satisfied with this response because there are many pious actions that do not involve persecution. (page 5 e) The second definition that Euthyphro suggests is that piety is what is dear to the gods, and that what some gods may agree on, others may not agree on. Thus saying that what is pious may be not pious concluding in a contradiction.
Much of what Socrates uses to defend himself proves otherwise; this is proven in the story of the Oracle from Delphi. What does Socrates think of the gods? Socrates seems to contradict himself on several occasions on this issue. As Socrates defends his charge of atheism proposed by his accusers, he is able to prove to one of his accusers, Meletus, that he believes in the gods. In this essay I will prove that Socrates is in fact not a religious person, but he has had to act religious all his life as so he wouldn’t ever be accused for something such as this and uses this act to completely disprove the accusations made against him.
That way, if Meletus were to prosecute him, Socrates could say that he is now under the tutelage of Euthyphro, whose authority on these matters is unquestionable. If Meletus were to prosecute him even so, Socrates could point out that Euthyphro is in fact the one responsible for teaching him and that Meletus should prosecute Euthyphro instead. Euthyphro encourages this suggestion, pointing out that with his expertise in religious matters, Meletus' claims could not stand up long against Socrates in court. Then holiness takes a prominent position in the argument. Socrates insists that Euthyphro begin to instruct him regarding what is holy and what is unholy.
Therefore, Socrates must not harm the children. On the topic of piety, Socrates begins with this question: “Is there anyone who believes there are daimonic matters, but does not believe in daimons?” (Ap. 27c). This is relevant because Socrates was accused of teaching daimonia. However, Socrates would not teach daimonia if he did not believe in god.
First, he states, “In that case it’s what’s lovable to the gods that’s pious, and what’s not lovable to them that’s impious” (13). Euthyphro makes a claim that piety means to be loved by the gods. Socrates questions how something that is god-loved is pious and something that is god-hated is impious. Afterwards, Socrates comes to a new definition of piety saying, “Is it where the just is that the pious is too, or is it that where the pious is, there too the just is, without there being the pious everywhere the just is-because the pious is part of the just” (21)? Here, the definition of piety changes from being loved by gods to being just Kajol 2 or fair.
He continued to refute this assertion by making a slightly sarcastic, presumptuous joke at the public’s expense, “Listen then...some of you will think I am jesting, but be sure that all I say is true.” This quote can be perceived as a stab at the ‘inferior argument’ strategy, for which sophists are famous. In Aristophane’s Clouds, Socrates is portrayed as being able to teach such a method, in which the individual that masters it can make even the
The second horn says that since God is on the side of something therefore it is considered to be right or pious. Now, Socrates and Euthyphro was follower of the first horn of dilemma. They both thought that since something is pious therefore God loves it. It is evident from the statement, “Socrates proposes to amend the definition, and say that 'what all the gods love is pious, and what they all hate is impious.' To this Euthyphro agrees” (Plato, 2008).
“Don’t force whatever is not beautiful to be ugly, or whatever is not good to be bad. It’s the same with Love: when you agree he neither good nor beautiful, you need not think he is ugly or and bad; he could be something in between.”(46, Symposium) Socrates said this because he knew that Love cannot possibly be a god since he lacks beauty but he must be something between mortal and immortal. Socrates believes that Love is rather a great spirit who is in search of more than just beauty on the outside. The beauty that Socrates speaks of is an internal beauty that he believes is one of the main goals of love. Socrates said,” After this he think that beauty of people’s souls is more valuable than the of their bodies.”(58, Symposium) For Socrates the highest point of madness is that people constantly want what they don’t have.
In Euthyphro, a short dialogue by Plato, the character of Euthryphro suggests that a person or action is pious or morally right if the Gods agree with it and love it. The character of Socrates then raises a critical question: “Do the Gods love what is morally right because it is morally right or is it morally right because the Gods love it?” This question can also be put as, “does God command something because it is already right or is it right only because God commands it?” What makes this question important is that for the Divine Command Theory to be true, one of the two parts to this question must be accepted. But if either options of this question are accepted, then the logical conclusions seem to clash with other views that Divine Command Theorists may have. The first option implies that God loves or commands something because it is morally right. This would mean that God did not create morality but on the other hand recognized that something was already morally good and
The Unexamined life is worth living What does it mean to live a good life? Famous Greek philosopher Socrates once said, "The unexamined life is not worth living.” (Plato 30). By saying this, Socrates was basically stating that in order to achieve the good life, one must examine life and question the unanswered thoroughly. Some people may agree with this idea while others may strongly disagree. After giving this question much thought, I have come to a conclusion as to what I believe the good life actually is.