Socrate’s first expresses his belief that piety is able to be expressed in simple terms towards the beginning of Euthyphro. He asks the question (to which Euthyphro agrees), “is the pious not the same and alike in every action…and everything that is to be impious presents us with one form or appearance insofar as it is impious?” (Euth. 5d) To say that piety is “alike in every action”, means that within every pious action there is some attribute that makes it pious, regardless of any other details of the action. Socrates also believes you can say the same of virtue, and through the Meno dialogue we are given an easy to grasp coun...
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...oved because it is…loved” (Euth. 11a) All they do is claim the other one is true without giving any real reasons to say either why something is loved, or why it’s being loved, and the conclusion is reached that they must not be the same thing.
The reason this definition does not meet the One Form Requirement, is because it fails to explain what makes pious actions pious. What it did succeed in was claiming that piety affects things to have “the quality of being loved by all the gods” (Euth. 11a). While this does help paint a picture of piety, describing one aspect or consequence that piety has on things, it does not accomplish the task of actually showing us how or why the thing became pious in the first place. This affect comes after the formation of piety, and for the One Form Requirement to be fulfilled it is required to find something that comes prior to piety.
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