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Trial and death of socrates essay
Socrates philosophy trial death
Kantian and aristotle ethics
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Is there a such thing of unjust, and just laws? If these unjust laws actually exist, should one disobey these laws if unjust. These questions can be applied to Socrates, a wise philosopher, who is on death row, for disobeying the law in the novel “Five Dialogues”. revised by John M. Cooper. Socrates believes that if he broke an unjust law, then one should still be penalized for these actions, even if that law that is being broken is considered unjust. Socrates would rather die than to actually escape from his wrongdoing. Is Socrates theory of the situation infact not conclusive? In this paper, I will argue that Socrates’ argument of what is unjust and just is not persuasive, but he contradicts himself and his arguments, and one should not succumb …show more content…
Is this not Socrates contradicting himself? He is explaining one should not listen to the majority of people, but then he’s essentially saying he cannot escape because he agrees to abide by the unjust law which was created by the majority of opinion (). For example, that is like someone saying “Oh, don’t listen that one person they’re bad influence,” but then that same person who just explained not to listen the person who is the cause of bad influence is not agreeing to what they are saying them. That is why his argument is not persuasive, because he does indeed contradict his own …show more content…
For example, if a person comes down with the flu they can go to doctor and receive medicine to aid in their recovery. Just just like the body has been healed, can a soul not healed as well? Socrates states, it’s like the body being corrupted by disease, and in a lot of cases a disease can be cured with the help of a doctor, or even just some medicine. So yes, he may have been hurt for a while for committing this unjustly act, but over time he can heal and get better with the help of himself, or his companions. The next questions raised is Socrates followers potentially being put into the same situations as him, and my answer to that would be no. I think that argument is invalid, during the time of trial as Socrates was defending himself, not once did his followers come to his defense, which Socrates claims during his hearing. So by that one act that his followers couldn’t even stand up and defend him, it is unlikely that they would follow in his footsteps and reenact the same situation. But, just to entertain the idea, incase it was hypothetically to happen, then I don’t think it would cause this be uproar upon the City of Athens because, again as I stated before these people who are breaking the same laws as Socrates are escaping from the city, getting out of the City’s
In the book one of Republic Socrates was concerned about what is justice. He forms a complex analysis of justice by discussing it with Polemarchus, Cephalus, and Thrasymachus. He refutes each proposition said by them, presenting implicit contradictions coming out of these man's arguments. All of this is to reach to, the Sophist, Thrasymachus. According to what's discussed in book one; Socrates sees that the Cephalus's and Polemarchus's common thinking for justice is insufficient. By entering into the dialogue in an aggressive way, Thrasymachus says that he can better explain the issue of justice. The right thing to do here is disregard justice. He blames Socrates for saying nonsense and for just questioning individuals' answers. Thrasymachus
One could see the final walk-away as a complete failure to a then seemingly meaningless story. Yet, I do not see it this way. Although Euthyphro walked away without a resolution, there was still much to be learned. The seemingly arrogant man that we were introduced to in the beginning, was not the same man in the final pages of the book. We may not have received a complete answer, but we did find something better; the knowledge that we cannot believe that our insights are always correct. And this is what Socrates strove to do: to evoke thought. When put on trial, we see this questioning is not an isolated occurrence as he states, “I believe the god has placed me in the city. I never cease to rouse each and every one of you, to persuade and reproach you all day long and everywhere I find myself in your company” (Apology, 30e). Socrates believed it was his duty to live a life of service in order to make people open their minds. In order for people to grow in wisdom, they needed to realize their ignorance. We need to be challenged in order to grow and it is through experiences, like Euthyphro’s, in which we become more
Ancient Athens was the site of a growing culture. Philosophy was among the many improvements and discoveries being made. With these improvements and discoveries, great thinkers were able to stretch out their knowledge to new heights. The society they lived in, both welcomed and shunned their ideals. Socrates was one of these thinkers. It was because of Socrates open-mindedness that he was sentenced to death by two charges brought against him. One, Socrates corrupted the youth and two, Socrates believed in ‘false gods’. Yet, was Socrates guilty or not?
In the dialogue, Crito, Socrates justified his decision to accept his death penalty. His decision was praised as principled and just. However, such a view was one of the greatest myths in the history of philosophy. Contrary to the accepted ideas, I wish to show that Socrates’ argument was erroneous, the crucial error being his failure to distinguish between substantial and procedural justice. In fact, the whole of the Crito refers to some deeper problems of the philosophy of law and morality.
In Plato’s The Republic, we, the readers, are presented with two characters that have opposing views on a simple, yet elusive question: what is justice? In this paper, I will explain Thrasymachus’ definition of justice, as well as Socrates’s rebuttals and differences in opinion. In addition, I will comment on the different arguments made by both Socrates and Thrasymachus, and offer critical commentary and examples to illustrate my agreement or disagreement with the particular argument at hand.
Though Socrates has been unjustly incarcerated, he refuses to escape due to his implied agreement with the Athenian legal system. This paper serves to argue that Socrates’ line of reasoning to Crito does not properly address actions committed under an unjust legal system.
that it is because of the gods that things are as they seem to be. "Do you
Socrates was not guilty as charged; he had done nothing wrong, as seen in the Apology. Not even a priest could tell Socrates what he had done wrong religiously, Euthyphro wasn’t even able to give Socrates a precise definition of piety. It is then questioned by Crito why Socrates would remain to face a penalty for a crime he did not commit. In the Crito, it is explained why, although innocent, Socrates must accept the penalties his peers have set upon him. It is his peers that will interpret and enforce the laws, not the law which will enforce it. Even if the enforcers don’t deserve attention and respect because they have no real knowledge to the situation, Socrates had put himself under their judgment by going to the trial. Therefore, Socrates must respect the decisions made by the masses because the decisions are made to represent the laws, which demand each citizen’s respect.
Socrates refuses to disobey the law. He believes in the correctness of the cities laws. He believes it is never right to act unjustly. He thinks that if you do not agree with the laws of the area that you are living at, then to leave and go somewhere else. He argues that the government could be seen as “his parents, also those who brought him up,” (Crito, 51e), since he has lived there his entire life and when you live somewhere for so long you should “persuade us or to do what we say,” (Crito, 52a) or leave. Socrates tells Crito that
The first main argument in support of the thesis is that it is society’s job to educate the youth and Socrates argues that it is impossible for just one man to corrupt the youth. This is the first mistake made by Meletus, as he makes the absurd overstatement that “every Athenian improves and elevates [the youth]; all with the exception of [Socrates],” who alone is their corrupter. Socrates goes on to defend himself by alluding to a horse analogy. Socrates argues that (P1) trainers improve horses, (P2) all others who simply ride horses, injure or corrupt horses, (P3) there are fewer trainers than riders, (P4) therefore, those who corrupt horses are in smaller number than those who ride horses and we can conclude that (C) people are corrupted by a majority rather than a minority. Socrates believes that this analogy to horses must be true of all animals and furthermore, for all people. Socrates utilizes this analogy to point out that Meletus’ overstatement is rather ironic, since according to Meletus all other beings except for the youth in the world are more likely to be corrupted by a majority rather than a minority. For this reason, it is more logical that the youth have been corrupted by a majority like the judges, senators, and the Athenians rather than one man, Socrates. Meletus’ overstatement and inability to defend himself reflects poorly on his character and further gives more authority to Socrates as it seems that Meletus is only arguing for the sake of argument and that he has no true evidence to prove that Socrates is guilty of corrupting the youth.
Traditionally justice was regarded as one of the cardinal virtues; to avoid injustices and to deal equitable with both equals and inferiors was seen as what was expected of the good man, but it was not clear how the benefits of justice were to be reaped. Socrates wants to persuade from his audience to adopt a way of estimating the benefits of this virtue. From his perspective, it is the quality of the mind, the psyche organization which enables a person to act virtuously. It is this opposition between the two types of assessment of virtue that is the major theme explored in Socrates’ examination of the various positions towards justice. Thus the role of Book I is to turn the minds from the customary evaluation of justice towards this new vision. Through the discourse between Cephalus, Polemarchus and Thrasymachus, Socaretes’ thoughts and actions towards justice are exemplified. Though their views are different and even opposed, the way all three discourse about justice and power reveal that they assume the relation between the two to be separate. They find it impossible to understand the idea that being just is an exercise of power and that true human power must include the ability to act justly. And that is exactly what Socrates seeks to refute.
Socrates reaches a conclusion that defies a common-sense understanding of justice. Nothing about his death sentence “seems” just, but after further consideration, we find that his escape would be as fruitless as his death, and that in some sense, Socrates owes his obedience to whatever orders Athens gives him since he has benefited from his citizenship.
Finally, Socrates considers the consensus argument in his decision to stay in prison. Escaping from prison broke his consensus with his city and such an act constituted injustice. Therefore, it constituted maligning one’s soul and, therefore, it was better to die than live with an unjust soul.
Socrates questions Thrasymachus on why he adds the detail of the stronger to his definition of justice. Socrates than asks, if it is just for everyone to follow the laws that the ruler has made, if the ruler has made unjust laws. His argument is that people, even rulers make mistakes. This meaning that if a ruler makes mistakes on the law does that still make it just. It is a very conflicting argument to think about, if the rules are not just then why should they be followed but the rules were also put in place by someone who is supposed to know the difference between just and unjust and choose correctly. This relates to what Socrates says during his trial portrayed in the Apology. Socrates claims
For Plato’s thesis – justice pays – to be validated, he has to prove two things, the first being that justice is inherently good. In