Euthyphro’: Analysis and Themes

The Euthyphro is a paradigmatic early dialogue of Plato’s: it is brief, deals with a question in ethics, consists of a conversation between Socrates and one other person who claims to be an expert in a certain field of ethics, and ends inconclusively. It is also riddled with Socratic irony: Socrates poses as the ignorant student hoping to learn from a supposed expert, when in fact he shows Euthyphro to be the ignorant one who knows nothing about the subject (holiness).

Perhaps the most interesting aspect of the dialogue is the inconclusiveness with which it ends. This inconclusiveness is hardly unique to the Euthyphro, but it is worth investigating. Is Plato suggesting that there is no such thing as a definition of holiness, that there is no one feature that all holy deeds have in common? And if he does think that there is a common link, why does he not reveal it to us in the dialogue?

We may link the inconclusiveness of the dialogue to the dialogue form itself and the irony Socrates employs. Plato’s main goal is to teach us, and he believes firmly (as we gather in other dialogues, notably the Meno) that knowledge only comes when we are able to justify and account for our true beliefs. Thus, teaching is not simply a matter of giving the right answers. It is a matter of leading the student toward the right answers and ensuring that the student can explain and justify the answers rather than simply repeat them. The dialogue form is ideal for this kind of teaching; it shows Socrates leading Euthyphro through Euthyphro’s own reasoning, and thereby letting Euthyphro sort things out for himself.

The irony is present because Socrates is treating Euthyphro as the teacher when in fact Socrates is teaching Euthyphro. This setup is necessary in order to encourage Euthyphro to present and analyze his own arguments, and thus to lead him to see their faults for himself. The dialogue ends inconclusively perhaps in order to urge the reader to think independently and struggle to formulate an adequate definition without Plato’s help.

There is some suggestion that Euthyphro is not thinking along the right lines at all. The definition that Euthyphro holds equates what is holy with what is approved of by the gods. Socrates’ skillful argument shows that this definition is insufficient: though what is holy may be approved of by the gods, the two cannot be the same thing. If the gods approve of something because it is holy, then their approval cannot be what makes it holy. Alternatively, if it is holy because the gods approve of it, then we still don’t know for what reason the gods approve of it. It seems that any attempt to ground our definition of holiness in the will or approval of the gods is bound to fail. We might normally associate holiness with some sort of divine will, but Plato seems to be suggesting that we should think along another line altogether.

Perhaps this other line is the Theory of Forms (discussed in the Phaedo), which would posit the Form of Holiness as the defining characteristic of all holy things. There are hints toward this position in the dialogue, though it is highly unlikely that Plato had developed any kind of technical theory by the time the Euthyphro was written. Perhaps the absence of this formulated theory is what leads the dialogue to end inconclusively.

Euthyphro’: An Analysis of Piety

This essay is designed to examine Plato’s “Euthyphro,” and to discuss the ideas of piety which are presented through an elenchus between Socrates and Euthyphro. Throughout Plato’s critique and review of philosophical dilemmas, it often seems as though he speaks through the voice of Socrates’ himself. A further example of Plato’s thought experiments being verbalized by his muse, Socrates, is found in my analysis of Plato’s Republic. What’s important to realize is that the question of whether Socrates was a real character in history, or whether Socrates was a projection of Plato’s mind bears little importance when analyzing Plato’s overall work and thought experiments. So, without further ado, let’s begin.

I will begin my essay by stating what Socrates means when he refers to the ‘form’ of piety. Next, I will explain the difference between ‘the gods loving the pious because it is pious’ and ‘the pious being pious because the gods love it’. Third, I will discuss Euthyphro’s response to this question, and the problem Socrates finds with his response. After, I will examine the ‘what if,’ and consider what would have happened if Euthyphro would have chosen the other option that Socrates presented to him. Finally, I will give my opinion as to what I think the pious can be explained as.

To begin, Socrates urges Euthyphro to examine his ideals of what piety or holiness are. Euthyphro concludes that what is holy is what all gods agree upon, and that which is not agreed upon is unholy. This, however, perplexes Socrates, because it seems that there are disputes among the gods as the what is deemed right or pious.

It seems that we are now faced with the question of whether or not holy is something that becomes holy because it has been ‘divinely approved,’ or, rather, holy is something outside the gods–something that does not need divine approval. The question which asks the either or question of ‘holy’ is a question of form, sometimes referred to as eidos. What Socrates wants to understand is the form of holy. The form of holy would have to be the same in all instances. It is what ‘holy’ is without anything else attached to it or it attached to anything else.

Socrates tries to explain his search for the form more clearly when begins comparing that, “Then it gets approved because it’s holy: it’s not holy by reason of getting approved”. This is a conclusion Socrates comes to when he examines whether the holy is approved by the gods because it’s holy, or if it’s holy because it’s approved.

After, Euthyphro needs further explanation. Socrates explains the difference by stating that being approved is an example either of coming to be so or of being affected by something. So, if the gods unanimously agreed on one thing being holy, it would be holy because they say so, not because it is holy in form. On the other hand, there can be something that is holy, yet all of the gods might not agree upon it. In this case, those who do not agree would be mistaken, since they would be rejecting the true form of holy; a form outside of the gods themselves. Socrates then ends with the conclusion that, “Then the ‘divinely approved’ is not holy, Eythyphro, nor is the holy ‘divinely approved’, as you say, but it’s different from this”.

After some thought, Euthyphro comes up with a response to what Socrates has just posited. Euthyphro says that holiness is the part of justice which looks after the gods. To further elaborate, he states ‘looking after’ in terms of serving them, like a slave does his master. Here, ‘looking after’ does not benefit the gods, as a groom would a horse, but, rather, it is a kind of service to the gods.

This, too, is not sufficient for Socrates’ analysis of piety. So, Socrates then makes the comparison and analogy of other services, such as shipbuilders achieving the creation of boats. This shows that services create a multitude of good things for those who partake in such endeavors. Socrates points out that this may also be a problem, because it is not the fact that whenever you do things that are holy, you are improving the gods in some way.

Euthyphro sees this problem, and then chooses to say that while the gods get no benefit from our services, they do get gratification. When understanding gratification, Socrates suggests that explaining holiness in terms of gratification of the gods is similar to explaining it in terms of their approval. Euthyphro states that what the gods find gratifying is most holy, is what’s been approved by the gods. With this, Socrates must have chuckled, because we are now back to the statement that what is holy is what is approved by the gods.

Suppose Euthyphro would have begun with this final cyclical statement: that what is holy is that which is approved by the gods. In such an instance, Socrates would have merely had to suggest, as he did, that the gods quarrel and often times do not conclude the same rulings as each other.

If things became holy because of the gods’ approval, then we would be stuck in a debate of whether or not one god’s say is more influential than another god’s. One god may deem Euthyphro’s prosecution as a holy one, while another may deem it as unholy to prosecute one’s own father. So, it seems, knowledge of the form of holy is what remains most important. Form is not something that can be taken from or added to. Thus, it would not have been difficult for Socrates to find the fallacy in Euthyphro’s argument had he taken this route initially.

In my opinion, Socrates and Euthyphro were correct in their initial suggestion: that gods love the pious because it is pious. If I were to debate in relational terms to the ancient greek gods, I would say that piety is a form outside of the gods, and that the gods recognize this form to be an unchanging truth that comes from outside themselves and thus accept it as such.

However, if I were to argue it with modern day metaphysics, I would say that all forms that we can possibly know ultimately build up to a single being/existence/reality: God. So, when discussing piety in a modern sense, piety would be a part of this single existence/God and would thus be approved by this God. It is not something that comes about because of its approval, it is something that just is, and the approval can be something that can be said for it.

God does not approve piety, for piety is this God. Instead, humans say that God approves the piety, just as we say anything else. For, in human reality, all things appear separate, and we thus attribute things in relation to this appearance of separateness. So, when we say that God approves pious actions, we are deceiving ourselves unless we truly mean that God is all pious actions that can come about. I say my arm, but I mean my body.

In conclusion, we have analyzed the discussion [elenchus] between Socrates and Euthyphro, as told by Plato. We considered the differences between gods creating the pious with their approval and the gods loving the pious because it is pious. Finally, we examined what the opposing arguments would have looked like had the opposing statement been made, along with my personal opinion on all matters of piety and other such matter as these.

Reflective Essay on Philosophical Works: Euthyphro, Apology, Crito

Euthyphro Response

Formulation 1:

Euthyphro identifies piety or holiness as “what he is doing”(prosecuting a murderer, his father) This is met with rebuttal from Socrates telling Euthyphro that he needs actual definitions not examples so that he can apply them to other occurrences in life.

Formulation 2:

Piety is described as, what is dear to the gods and impiety as what is not dear to them Socrates meets this formulation with the fact that this can’t be true because the gods are constantly fighting. Noting that what one god loves, is hated by another. He references the fact that the gods fight similarly to Euthyphro and his family. He also goes into the fact that it might be hard to determine what the gods like and dislike as humans.

Formulation 3:

Piety is what all of the gods love, while impiety is what they all hate Socrates tries to juxtapose why something is pious. He brings up the question of if something being pious because it is loved by the gods or if it is loved by the gods because it is pieous. Raising the question of why do the gods love piety, not because they just love it but they must love it for some reason.

Formulation 4:

Peity is apart of justice which attends to the gods. Which Socrates critics by saying this is unclear because one attending to the gods seems impossible or improbable, because what is it that we are giving them or improving for them? Formulation 5: Euthyphro comes back with a similar yet more specific definition stating that we serve and minister to the gods through justice and piety Socrates says again that this isn’t sensible because we can not improve the gods way of life Overall, Socrates doesn’t seem to subscribe to any of Euthyphro’s definitions of piety, leading one to believe that by adding the gods into the equation the definition of piety is skewed or unobtainable.

Apology Response

Plato’s “Apology” provides a very interesting look into the views of that time. Socrates, who was and still is revered as an incredibly wise man, is put on trial for the heinous crimes associated with being a free-thinker. He was charged by two sets of accusers: the older accusers, and the new accusers. Socrates is charged with corrupting the youth, and impiety; both charges are absolutely ridiculous. Socrates was a man who was well aware of his wisdom, and used it to challenge the wisdom of others. It was those very challenges that had earned the earned his admiration from the youth, along with envy from those he accused. The reasoning behind the charge of impiety is understandable from the eyes of the jury. It is brought to the attention of the jury that Socrates did not in fact believe in the gods recognized by the state, but believed in other gods. These two charges are open for interpretation and leave the reader to make their own convictions. Personally, I do not think that these were fair charges. My main reason for disagreeing is that both of these once charges are perfectly legal and essentially God-given rights in this county. As corrupt as this America is, if even our forefathers recognized the freedom of speech and religion as a necessity, then it has to be such. In essence, Socrates was accused of exercising the very rights that are given to everyone from infants to the insane. Furthermore, I do not believe that Socrates was the only individual who held these ideals. Instead, I believe that Socrates was made a target. Whether it be from jealousy or another reason, I believe that he was convicted because the people he may have offended could have been quite influential. His death was the only punishment seen fit, which is why the jury rejected his original proposal of a fine. Nonetheless, it is my belief that Socrates’s conviction was unfair due to today’s rights.

Crito Response

This text proves that Socrates was not only willing to live by his ideologies, but die by them as well. In essence, Socrates’s friend Crito visits him in jail in an attempt to convince him to escape. Socrates, unmoved by Crito’s pleas, provides several reasons as to why escaping will in a way be worse than death. Socrates believed that to escape would be unjust. Reason being that all of the laws are one entity, and to break one by escaping would be to break them all. We are bound to the laws like a child is bound to the parent, and to break the law is like striking a parent. Socrates also believed that this would be especially harmful in his case because of his wisdom and connection with Athena. Furthermore, Socrates had evaluated the long term results of his hypothetical escape and understood that escaping was not worth it. If successful, Socrates would have turned his back on the society he was once a part of, and exposes himself to the judgement of others forever. Even after death, he would be heavily judged for turning his back on Athens. Crito begged Socrates to think about the public image of his friends, even his children. Socrates argued that the opinion of the public does not matter in the slightest and if Crito can convince him that escaping would be just, he would go. Crito could not and Socrates faced his death. After reading and understanding Socrates’ defense, I am not entirely sure that I would escape. In this case I would not have the capacity to think forward to life after death. Quite frankly, I don’t think most do. I, along with many others live in the moment and the now with little regard for decades down the line. Socrates however, did. I have never seen the laws as an entity and disagree to some degree. I do not believe that distributing weed to feed my family is as unjust as serial murder, and I don’t think Socrates did either. However, that is what’s implied. Despite this, I think that Socrates’ perspective of the laws is a pious one and that he made the right decision. Though if I were placed in a similar position I believe I would have done the same thing.

Socrates’ Views on Euthyphro Written by Plato: Descriptive Essay

To start with a quick paraphrase of the reading Euthyphro written by Plato, Socrates meets a young prophet by the name of Euthyphro in Athens Greece. Socrates and Euthyphro are at the courthouse due to their actions that relate to being devout, which turns out to be the central theme of the story. In the reading, we see that Euthyphro is prosecuting his dad for behaving immoral because he allowed a murderous slave who the father had thrown in a ditch and bound, he left him to die from neglect. Socrates is there responding to an accusation that he was spreading false ideas on the Athenian Gods by Meletus.

Socrates suggests that Euthyphro educate him on what he knows about piety, that way he can help himself better in court. But what happens instead is a conversation with Euthyphro, he suggests the 5 possible definitions for piety. The majority of Euthyphro’s definitions fail into the claims that connect piety with the God’s actions, wishes, and desires. Euthyphro is not able to put into detail what these might be or why some things do not fill his criteria, and he ends up going in circles with his argument. Euthyphro soon sees that Socrates contended him into a corner by pressuring him into admitting that the essence of piety does not change, and in the end, Euthyphro can not come up with a logical definition for piety, he becomes upset and walks away leaving Socrates unsatisfied.

The Divine Command Theory is the idea of morals that are right of God’s commands and which are not of God’s commands and what is wrong is forbidden to God. The idea of this theory is that religion and morals are tied together, this way is the most comfortable for people because it allows for an easy solution in arguments such as moral relativism and ethics. The question, Is something right because God commands it, or does God command it because it is right? The implication of ethics in this argument is suggesting that the connection between religion and morality may not be as clear-cut as thought. If the person who is taking part in the conversation or dialogue accepts either part of the question He/she is forced to draw conclusions that may affect others he/ shes other beliefs that they may have, which then creates a logical dilemma. When God instructs it because it is the right thing and is of him and his wisdom, and avoids the irrational of the previous option, but allows for more problems and leads us back to the start; if God instructs something because it’s the right thing, then in an argument it becomes acceptable to for a person to ditch the concept of right and wrong, which then weather it is right or wrong God instructed it.

I think this example could send the believer of the divine Command theory into a space of being uncomfortable. I think the issue with Divine Command is if Jessica said that God spoke to her But Justin said that God also talked to him, but did he say something different? Who should we believe.. of course, we would pick the person who is right but in this case that does not get us anywhere. With this, I think that this theory may not be as omnipresent as we think. I think this theory should be looked at as a deeper thought into issues rather than an anti-religious argument. Aquinas pushed away from the idea of Divine command because of the analytical dilemmas presented.

Examples of Socratic Method in Euthyphro and Meno: Analytical Essay

To Destroy, Humble, and Lead

Socrates of Athens was famous for his never-ending questioning in search for knowledge and wisdom with the belief that he knows nothing and his method of doing so. This questioning method of Socrates would start off with Elenchus, or “belief destroyer.” Socrates would go around Athens and talk to everyone asking questions and puzzling them with their own words. Socrates would strike conversation with somebody who is deemed knowledgeable and try to gain this knowledge from them, but in doing so he would keep asking more questions trying to eliminate any inconsistencies he can find in their knowledge and ultimately confusing them. This causes them to believe they never knew what they had thought they had known to begin with. This point in which a person will now believe they do not understand what they once thought they knew is called Aporia. This “no way” moment is humbling, as one will acknowledge that they do not possess all of the knowledge they had thought they had. Once this point is reached, the person becomes teachable. They will allow a new foundation to be created and start to become more involved in bouncing an idea back and forth looking for a conclusion. The answer is never given, but to be found. When this happens, it is called psychagogia, or “soul leading.”

Examples of Socratic method can be found in his disciple, Plato’s, dialogues of Socrates such as a long drawn out elenchus in Euthyphro where young Euthyphro thinks very highly of himself for the famous Socrates has come to him to ask what piety is. Euthyphro is lead on to lecture Socrates about piety, impiety, and how pious he is. This conversation leads to Socrates breaking down the young man’s view on piety until Euthyphro then agrees with something that could be viewed to be impious triggering young Euthyphro to leave the scene. Aporia, the moment of confusion and the base of being able to be taught, a clear example would be the point of aporia in Meno after being brought down by Socrates. Meno, being asked what he and Gorgias definition of virtue is, after replying and the definitions being contradicted, replies that he is on his wits end and does not know how to answer that question. Psychogogia is the process that proceeds aporia where a person is not told the answer, but led towards it. In Meno they do not reach a sound conclusion to the definition of virtue or what it truly is, but they are beginning to understand their own understanding of what virtue is, they will never know the essence of virtue until the gods give an answer to what the nature of virtue is.

This method of questioning to find an answer is very useful in analyzing more complex abstract ideas, as one can keep questioning those ideas. This would mean the method works well to put more thought into those intangible ideas that cannot be grasped completely. To give examples, piety and virtue as used in Euthyphro and Meno, they never find or tell a true answer, but they learn more about the topic themselves as they are led further in. Though this method could be used by those who already have an answer and are leading the other to find it. This allows for the individual who is being taught to figure it out themselves without being force fed answers to how to solve their problem, this creates a sturdier foundation to their learning. The person will have to open their minds and think harder to problem solve. This may work in various settings and topics but may not be the ideal method of teaching in many perspectives. One can teach a lesson on ideas, such as math, through discussion because a formula can be explained through process. The answers to the questions may be set in stone, but the method can be applied to numerus situations. Language and History on the other hand, cannot be taught through questioning because of the fact that things must be the way they are, there is no room for discussion if there is a set answer that cannot be altered through thought alone. This breakdown and build up method can be very handy for arguments, but cannot be applied to all fields of learning.

Impact of Plato’s Book Euthyphro on Society: Argumentative Essay

No matter how we view our upbringing, morality stems from a higher power. Philosophers question rather this higher power comes from God or somewhere else. When reading religious books, they speak about God and the ten commandments which lay down the laws about right and wrong. Therefore, religious people are more conscientious about their actions. Yet we have the naturalist who believes human laws are defined by morality but not from a higher authority figure. They feel rather right or wrong we are better off the ore our actions are fulfilled by our true nature. This begs to differ, when it boils down to religion and natural law are these two the same thing?

Divine command theorist believes what’s moral and what’s not is commanded by the divine. The foundation of the divine is the ten commandments. Which tells us it’s forbidden by God for us to commit things that are wrong or unethical. Plato’s book Euthyphro opened our eyes to how one may view religion compared to the next person. Euthyphro got into a heated conversation with Socrates about the Gods. Euthyphro suggests what is considered holy is agreeable to the Gods. This explains his reasoning for being at the courthouse. He wants to persecute his father for committing murder. He believes he’s acting accordingly since the commandments states thou shall not kill. Euthyphro asked are our actions right because God commands them? Or are our actions right since they are commanded by God because they are right? If we obey any of God’s commands, then we’re acting accordingly.

He suggests when we give sacrifice to the Gods then our prayers become answered. Yet thesis believes something outside of God is bounding us to him and his command. Socrates suggests if holiness is gratifying to the Gods, then we are still saying holiness is what’s approved by the Gods. This asked the question are there things God can’t command? If God is bounded by standards outside of himself then God’s goodness doesn’t mean anything. When learning about Aquinas’s Natural Law theory, he doesn’t discard the fact we were all created by God. In fact, the world was created in his eyes, which God made sure humans were preloaded with all that’s good. “At its most basic, natural law theory tells us that actions are right just because they are natural, and wrong just because they are unnatural. And people are good or bad to the extent that they fulfill their true nature- the more they fulfill their true nature, the better they are.” (The Fundamentals of Ethics, Shafer-Landau, Oxford Universities Press, p.77). Therefore, God gave us the desires that’s best for us. This cause Aquinas to question how some humans can function a certain way in life, if they’ve never picked up any religious books and read them. Aquinas’s believes we seek God in our lives rather if we were exposed to him or not. This caused him to bring science into the natural law theory. Humans were created with seven basic instincts, also known as the basic principles. They’re made up of life, reproduction, educate one’s offspring, seek God, live in society, avoid offense, and shun ignorance. Religion doesn’t teach us about the basic principles, instead our instincts kicks in allowing us to derive from the natural law.

Example, killing someone is considered inhuman. Since we all value our own lives, killing someone would be considered a violation of the natural law. We don’t need a Bible or any other religious book for that matter to teach us this. Since most if not all humans value life. If someone think killing an innocent person is a good thing then they don’t have value for their own life. This would mean they seek what they think is good but is wrong because they’re just ignorant. We as humans are rational emotional creatures, when we think we’re doing the right thing our emotions overpowers our reason, therefore we fail to do the right thing. Killing innocent people is by far the right thing to do no matter in what instances it’s presented. Yet, we could be faced with the principle of double standard effect, when we do something morally good with intended effects but have a morally bad unintended side effect. Example of this would be bombing a military plane with innocent civilians. Even though innocent lives are being lost, this could still protect thousand if not millions of other people. This why even though God created the moral order, following the natural law just makes life better.

While both morality and natural law pose some interesting arguments, I must admit one really doesn’t overtake the other. I believe it’s based on one’s own opinion in which method they choose. Morality to me does stem from a high power such as God, because I’ve seen his work rather good or bad. My example goes back to how Euthyphro stated when we give sacrifices to the Gods, then our prayers become answered. Now I’m certain why he states the Gods because I only believe in one. But when we look at 2 Corinthians 9:6-8, it states, “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work.” This verse alone could work for either morality or natural law. If we act moral by helping others big or small, we will reap a return in blessing either big or small for the positive actions we committed. On the nature law perspective doing the right thing which is helping others rather it has an ending for one’s own sake or not we’re doing what’s right in our human nature. If we do something immoral or unethical, we will be punished while on Earth or in our afterlife.

Rather you agree with the naturalist or believe in God, either way morality stems from a higher power. When it’s broken down between God and the naturalist, it’s the same text being presented it’s just being presented in a different light or a broader perspective. Religious people believe in the text of their religious books while naturalist believe in our human nature. Either way it goes one doesn’t make one better or vice versa.

Work Cited

  1. Shafer-Landau, Russ. “Chapter 6/ Natural Law.” The Fundamentals of Ethics, 4th ed., Oxford University Press, 2008, pp. 77–77.

Essay on History of Political Thought: Analysis of the Character is Euthyphro and Pausanias

1) What kind of a character is Euthyphro?

In the dialogue of the Apology, there appear only two characters, Socrates and Euthyphro. Here, Socrates is present on behalf of charges that accuse him for “corrupting the young and of not believing in the gods in whom the city believes, but in other new spiritual things” (Euthyphro 24b8 – c1). Euthyphro, in contrast, is present on behalf of an unusual case: he is prosecuting his aged father for having unintentionally killed a murderous hired hand. He relates to Socrates that this decision is from his claim to knowledge of what piety is, stating, “the pious is what I am doing now: to proceed against whoever does injustice regarding murders or thefts of sacred things, or is doing wrong in any other such thing…and not to proceed against him is impious” (Apology 5b10 – 13). Of course, by the end of the dialogue, it is apparent to readers that Euthyphro lacks knowledge of the piety that he so boasts at the beginning.

It is evident that dramatically, Euthyphro’s personality is intended to serve as an ideal contrast to that of Socrates: one is a defendant, the other a plaintiff; one a layman, the other a theologian; one claims no knowledge of the pious and impious, the other claims full knowledge of these affairs; one questions the mythical conduct of the gods, one accepts it unquestioningly; one is unsure of his prosecutions outcome, the other is confident of its results; one looks to a formalist approach, and the other to the spirit of religion. The dramatic use of this contrast in the text reveals much of Euthyphro’s character: an ultra-orthodox soothsayer and diviner who is notorious for his fanatical devotion to matters of religion. Indeed, it is a consequence of his extreme orthodoxy that Euthyphro brings his own father on trial under the charge of impiety. He appeals to the deities for his decision, stating that “Human beings themselves believe that Zeus is the best and most just of the gods…[and yet they] agree that he bound his own father because he gulped down his sons without justice” (Euthyphro 5e1 – 2; 6a). Euthyphro goes on and supports his own actions by boasting claims that he has knowledge of what the pious by justification of his special position as a theologian. The implication here is clear: Euthyphro, a traditionalist, believes that he is a defender of the community and a protector of the moral order who has knowledge of religious matters far superior to those of the Athenian populace. There is irony present here: while Euthyphro boasts claims of superior knowledge, he is ridiculed by the Athenian public as a madman. Certainly, as the dialogue progresses, it becomes clear that Euthyphro has no understanding at all of what the pious is. As he muddles through his various definitions of piety, it becomes clear that Euthyphro lacks a logical comprehension of what the piety is, making him utterly incapable of understanding Socrates and thus exposing his ignorance. Euthyphro’s character can hence be described as a pretentious figure who fails to understand the conception of what Socrates teaches in the Euthyphro. He serves more as an implicit metaphor for characters like Meletus who are charging Socrates for impious actions despite lacking any definitive knowledge of the concept.

2) Who is Pausanias?

Pausanias is an older man who is the long-time lover of the tragic poet Agathon in the Symposium. Little else is known of Pausanias beyond what we are told in the dialogue, whereby he is characterized as a legal expert who his notorious for his love of Agathon and vigorous championship of paiderastia -pedastry. In Plato’s dialogue, Pausanias insists on defining “which kind of Love we are to praise” (Symposium 180d). Love, Pausanias proposes, can be distinguished into two kinds:

  • A superior, “celestial” or “heavenly” love – a more noble type of eros which is finer and more ennobling
  • An inferior, “common” love – a vulgar form of eros which more common people experience

For Pausanias, much of the difference comes down largely to the intentions of the participants. Here, he believes that heterosexual love is always “common”, whereas homoerotic love is either “common” or “celestial” depending on the intentions of those who are involved and their focus on the development of virtue. He argues that the most sublime kind of love arises when lovers are attracted to each other’s intelligence and character, and not just what they deem to be physically beautiful. “Love”, he states, “is not in himself noble and worthy of praise that depends on whether the sentiments he produces in us are themselves noble” (Symposium 180a7 – 9). Pausanias appeals his argument to mythology and the origin of Love. He states that Love has two different origin stories, each corresponding to a different manifestation of Aphrodite: Aphrodite Pandemos (Aphrodite common for all the people or the goddess of sensual pleasures) and Aphrodite Urania (Celestial Aphrodite). Aphrodite Urania is born of foam after Cronus castrated Uranus, and thus has no mother; this, for Pausanias, is the Aphrodite associated with “celestial” or more “noble” love, who is entirely male. Aphrodite Pandemos, in contrast, is born of both Zeus (male) and Dione (female) and thus is therefore partly male and partly female. Pausanias argues that this female element is what accounts for the sensual immaturity of mere physical, “common” love, as he states, “This, of course, is the love felt by the vulgar, who are attracted to women no less than to boys, to the body more than to the soul, and to the least intelligent partners, since all they care about is completing the sexual act” (Symposium 181b2 – 6). He argues that those who are inspired by Aphrodite are naturally drawn to the male, Aphrodite Urania as he is a stronger and more intelligent creature.

The remainder of Pausanias’s speech is then devoted to the examination of paiderastia – a sexual relationship between an older and younger male. Pausanias points out that this form of relationship is acceptable in Athens, but not elsewhere. Because of this variance, he then proceeds to inquire whether such an act can be considered ethical or moral. Through a legalistic plea, he suggests it can: this displays much of Pausanias’s very lawyer-like argumentation. In his arguments and literary style of speeches, Pausanias shows a much higher degree of reasoning than that of Phaedrus before him. Appropriately, much of his speeches concern the laws of the state; and this in itself, itself is sufficient to show that Pausanias is not only a student of sophistic teaching, but that he is a sophist himself.

3) What is the difference between the “old accusers” and the “present accusers” of Socrates?

The Apology consists of three or so speeches made by Socrates at his trial in 399 BC. Here, Socrates is brought before the Athenian court on charges of impiety and corruption; more specifically, for corrupting the youth, not believing in the gods of the state and sometimes it is added that he was also guilty of introducing new gods to Athens. In the first speech of the Apology, it becomes clear that Socrates was not prosecuted by the state – the city of Athens, but by three individuals, Anytus, Meletus, and Lycon (Apology 23e). But as Socrates explains, behind these “new accusers” there are also “old accusers” which he feared moreso and wished to present a defence against first. He feared these accusers more than the recent ones because the former were many in number who had been speaking out against him for some time, prejudicing many of the jury members from the time of when they were most trusting: their youth. The charges they brought forth, Socrates states, are that he does “injustice and is meddlesome, by investigating the things under the earth and the heavenly things, and by making the weaker speech the stronger, and by teaching others these same things” (Apology 19b5 – 8). Socrates argues to the jury that these accusations are based entirely on falsehoods that have given him a bad reputation over the years, lodging a deep prejudice against him. He gives an example of one of the numerous “first accusers”, a comic poet by the name of Aristophanes (mentioned at 19c). Aristophanes wrote a play called The Clouds, wherein Socrates is presented as an eccentric sophist who appears to be swinging from a basket in mid-air, uttering all sorts of nonsense about divine matters, and teaching his students to beat their parents (based on fallacious reasoning). Socrates argues that the play’s supposed distorted misrepresentation had contributed toward the unfavourable opinion that had been formed about him. Their numerous and persuasive accusations he believes, are the reason why Anytus, Meletus, and Lycon have charged him with crimes and are bringing him to trial.

Socrates then addresses the accusations by his “new accusers” in the form of Meletus the prosecutor. Socrates professes that he is not as fearful of these new accusers as much of their accusations can be refuted by simple logic. Indeed, upon Meletus’s accusations that Socrates has engaged in impiety and corruption, Socrates is able to cross-examine and expose Meletus for his contradictory statements. Having exposed Meletus’s contradictions, Socrates once again mentions that he is more fearful of his old accusers than of the new.

Accordingly, it seems that much of the difference in the “new accusers” versus the “old accusers” lies in the fact that the old accusers have much more authority of persuasion than many of the new accusers. Certainly, as Socrates has evidently shown, many of the jurors sitting on Socrates trial have been persuaded since childhood that Socrates is guilty of wrongdoing.

4) What is the difference between advice of the Delphic oracle and the daemon of Socrates?

In the Apology, Socrates often mentions that he is guided by a “daemon”, or “sign” that takes the form of an inner voice. This voice frequently attempted to dissuade Socrates from undertaking certain actions, but never definitively told him what to do. Socrates describes this in the Apology, stating, “you have heard me speak of many times and in many places, that something divine and daimonic, comes to me, a voice…This is something which began for me in childhood: a sort of voice comes, and whenever it comes, it always turns me away from whatever I am about to do, but never turns me forward” (Apology 31c7 – d 5). This internal “sign” is analogous to the internal principle of Socrates’s behaviour; in contrast, the Delphic oracle within the Apology can be thought of the external principle of Socrates’s behaviour. In the Apology, we learn of the Delphic oracle when Socrates claims that many of the false accusations brought forth against him stem from his reputation of possessing what he acknowledges as a limited “human wisdom” (Apology 20d); this is opposite to the “more than human wisdom” (Apology 20e) that would require him to speak imperiously about matters that those such as the sophists discuss. This wisdom, he claims, comes from a prophecy at the oracle of Delphi which claimed that he was the wisest of all men. When told that the Oracle of Delphi had revealed that he was one of the wisest men in Athens, Socrates responded not by boasting or celebrating, but by proving the oracle wrong.

Also of relevance is the famous motto inscribed above the entrance to the oracle at Delphi: ‘Know thyself.’

This distinction is quite important, especially when compared to of the Delphic oracle.

The Platonic Socrates, however, never refers to the daimonion as a daimōn; it was always referred to as an impersonal ‘something’ or ‘sign’.[17] By this term he seems to indicate the true nature of the human soul, his newfound self-consciousness.[18]

5) What is the point of Aristophanes’ story in the Symposium?

One of the most memorable and famous speeches in the Symposium is of the droll and feisty poet, Aristophanes. His speech is essentially a highly eccentrical, mythological creation on the origin of man and how he evolved into his present form vis a vis the nature of love (Symposium 189d). In his account, Aristophanes explains that to show what love (Eros) is, one must first understand “human nature and its condition” (Symposium 189q). He thus begins by stating that humans were originally three sexes begotten by the Sun (the all male), the Earth (the all female), and the Moon (the androgynous male and female). Each of these sexes was doubled and coupled as a whole, thereby each possessing four arms, four legs, and a single head made of two faces. These original people were very powerful and so terrible was their strength that they threatened to conquer the gods and assault the heavens. Fearful of their might, the gods were perplexed as to what they should do. Destroying the humans would mean that they would no longer receive their tributes that they so relished. In response, Zeus proposed a creative solution: he would slice each human in half for punishment of their pride. This would also double the number of humans, enabling the gods to receive twice as much tribute than prior. As a consequence of this split, each part began to crave the return of its “other half”. It is this craving, that Aristophanes calls love. Love is rooted in the idea that each human is one part of a whole that craves for its original nature. As he states, “The cause of it all is this, that our original form was as I have described, and we were entire; and the craving and pursuit of that entirety is called Love” (Symposium 192e11 – d 13).

To assess the intention of Aristophanes’ story in the Symposium, there are a few of factors that must first be considered: the placement of the speech in relation to the others, the reactions of the other characters, and the use of language through vivid imagery and clever metaphors, are important in determining the significance of Aristophanes’s speech.

First, the literary structure of the Symposium and the placement of Aristophanes’s speech must be examined. Here, Aristophanes’s attack of hiccups has a certainly noticeable and significant purpose as it forces a change in the order of the speakers. Where Aristophanes was to follow Pausanias, Eryximachus, the medical doctor, now speaks in his place. What becomes clear is that this divides the speakers into two groups from the first sequence of speeches to the second: Phaedrus, Pausanias, and Eryximachus are arranged in the first group, and Aristophanes, Agathon, and Socrates in the other. This may have been a deliberate strategy by Plato for the reader to recognize that Eryximachus’s speech belongs to the first group of speeches, while Aristophanes’s belongs to the second. What distinguishes these speeches is that the speakers of the first group are more concerned with the effects of Eros; while the others explain the nature responsible for those effects. This shift in theme parallels the shift in tone of the speeches.

Further, moving Aristophanes’s speech to the second sequence can be seen as an indicatory allusion of Socrates’s upcoming discourse. Aristophanes’s speech, which recounts the nature of love as involving the craving for one’s other half, is anticipatory setup for Socrates’s speech after, which illustrates the nature of love as the notion of craving or desiring (Symposium 205e). This development leads to a most ironical contrast: where in The Clouds, Aristophanes would mock the seriousness of philosophy and the character of Socrates, Socrates now seems to mock Aristophanes’ poetic use of mythology to present a philosophically reasoned argument for a concept such as love. When Aristophanes depicted Socrates as a wanderer who would just stare at the heavens, Socrates speech takes Aristophanes into the heavens by recalling a dialogue he had with the priestess of Diotima. Diotima is quick to deconstruct and dismiss Aristophanes here, as she states, “though by my account love is neither for half nor for whole” (Symposium 205e3 – 4). This moment in her speech displays a rich comparison of the intellectual capacities between Aristophanes and Socrates: Socrates is able to quickly refute much of Aristophanes’s claims, and it is because Socrates focuses more on conceptual applications than artistic ones.

The characterization of Aristophanes as one who uses poetic speech to manipulate and justify his arguments is further demonstrated by Erixymachus’s reaction to the speech. Erixymachus is the only one of the guests who remarks on the speech, claiming that he found it “delightful” (Symposium 193e). This is significant as Erixymachus is characterized as a man with little philosophical disposition, with his speech providing no rational observations on the nature of love. Thus, by using Erixymachus as the only commentator to Aristophanes’s speech, it seems that Aristophanes’s philosophical argument should not be taken seriously.

Although it seems that Plato intended to express the inability of poetry or mythology to explain a philosophical argument, Aristophanes’s speech does provide a major contribution to the overall argument of the Symposium when he states that love is the need or craving for fulfillment. This being said, it must be noted that it is not so much the conclusions of Aristophanes’s speech that Socrates is contrary to, rather in the methods of application that Aristophanes uses to justify his conclusions: his poetic logas. Nevertheless, conceptually, the most important idea that Aristophanes introduces is that love, or Eros, is the pursuit of desire or aspiration in need of fulfillment. In his speech, Aristophanes points out that because of impiety, humans are born radically incomplete. He uses the imagery of a half-cut person as a clever metaphor for the human desire of close intimate relationships. Humans intrinsically often feel incompletely without some form of companionship, and thus love, stems from and drives this fundamental desire. He states this clearly in the Symposium at 192b – c, “And so, when a person meets the half that is his very own, whatever his orientation, whether it is to young men or not, then something wonderful happens: the two are struck from their senses by love, by a sense of belonging to one another, and by desire, and they don’t want to be separated from one another, not even for a moment” (Symposium 192b – c). Aristophanes’s speech, is thus a story which allows us to understand the creation of human erotic longing through our impious actions. Only through such an understanding can we comprehend that force or drive in us that strives for another’s physical partnership.