Transcript WEEK #2 INTELLECTUAL BACKGROUND & THE SOCRATIC MISSION

WEEK #2
INTELLECTUAL
BACKGROUND & THE
SOCRATIC MISSION
(Apology and Crito)
(1-20-04)
AGENDA
• Introduction
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Next week
The Socratic Problem
Historical Background
Outline of the Apology
• Informal Charges
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Charges
Response #1
Response #2
Divine Mission
• Formal Charges
– Charges
– The Three Arguments
Sources of the Historical Socrates
• Aristophanes
– Clouds
• Xenophon
– Apology
– Memorabilia
– Symposium
• Plato
• Aristotle
Xenophon
• It seems to me fitting to hand down to memory,
furthermore, how Socrates, on being indicted,
deliberated on his defense and on his end. It is true
that others have written about this, and that all of
them have reproduced the loftiness of his words,-a fact which proves that his utterance really was of
the character intimated;--but they have not shown
clearly that he had now come to the conclusion
that for him death was more to be desired than
life; and hence his lofty utterance appears rather
ill-considered. [Todd trans.]
Xenophon
• Such, then, was his criticism of those who meddle with
these matters. His own conversation was ever of human
things. The problems he discussed were, What is godly,
what is ungodly; what is beautiful, what is ugly; what is
just, what is unjust; what is prudence, what is madness;
what is courage, what is cowardice; what is a state, what is
a statesman; what is government, and what is a governor;-these and others like them, of which the knowledge made a
“gentleman,” in his estimation, while ignorance should
involve the reproach of “slavishness.” [Memorabilia
1.1.16; Marchant trans.]
Plato
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The gods are moral
Virtue is knowledge
Virtue makes one happy
Weakness of the will is impossible
It is wrong to harm your enemies
Aristotle
Epagoge & Definition
• There are two innovations which, may fairly be
ascribed to Socrates: inductive reasoning and
general definition. Both of these are associated
with the starting-point of scientific knowledge.
But whereas Socrates regarded neither universals
nor definitions as existing in separation, the
Idealists gave them a separate existence, and to
these universals and definitions of existing things
they gave the name of Ideas. [Metaphysics
1078b30-32; Trendennick trans.]
Aristotle
Socratic Ignorance
for this, too, was why Socrates used to
ask questions and not to answer them;
for he used to confess that he did not
know. Sophistical Refutations 183b7-8;
Pickard Cambridge trans.]
Aristotle
Intellectualism
Accordingly Socrates the senior thought that the
End is to get to know virtue, and he pursued an
inquiry into the nature of justice and courage and
each of the divisions of virtue. And this was a
reasonable procedure, since he thought that all the
virtues are forms of knowledge, so that knowing
justice and being just must go together, for as soon
as we have learnt geometry and architecture, we
are architects and geometricians; [Eudemian
Ethics 1216b3-9; Rackham trans.]
Aristotle
Akrasia
for it would be strange-so Socrates thought - if
when knowledge was in a man something else
could master it and drag it about like a slave. For
Socrates was entirely opposed to the view in
question, holding that there is no such thing as
incontinence; no one, he said, when he judges acts
against what he judges best - people act so only by
reason of ignorance. [Nicomachean Ethics
1145b23-27; Ross trans.]
Historical Background
Events
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Peloponnesian War (431-404)
Sicilian Expedition (415-413)
Athens Defeated by Sparta (404)
The Thirty (404 -403)
Restoration of the Democracy (403)
The Apology & Socrates’ Death (399)
Historical Background
People
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Pericles
Charmides
Critias
Alcibiades
Anytus
Chaerephon
Outline of Apology
1.
2.
3.
Introduction (17a1-18a6)
Prothesis (18a7-19a7)
Defense (19a8-28a1)
a.
The first accusers (19a8-24b2)
i.
Formal statement of charges (19b4-c1)
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ii.
iii.
1. Studies terrestrial and celestial things
2. Makes weaker argument the stronger
3. Teaches this to others
Response to 1st charge (19c2-d7)
Response to 2nd & 3rd charges (19d8-20c3)
Delphic oracle story (20c4-24b2)
b. Defense against second accusers (24b3-28a1)
i.
Formal stmt. of charges (24b8-c11)
1. Corrupts youth
2. Does not believe in the city’s gods
3. Introduces new gods
i. First argument (24d3-25c4)
ii. Second argument (25c5-26a7)
iii. Third argument (26a8-28a1)
4.
5.
6.
7.
Statement of divine mission (28a2-34b5)
Conclusion (34b6-35d8)
Proposed Counter-penalty (35e1-38b9)
Closing Address (38c1-42a5)
•
Informal Charges
First mention
First mention (18a7-e4): There is a certain
Socrates, a wise man, a ponderer over the things
in the air and one who has investigated the
things beneath the earth and who makes the
weaker argument the stronger.”
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Most formidable
Because: “it is not even possible to call any of them
up here and cross-question him, but I am compelled
in making my defence to fight, as it were, absolutely
with shadows and to cross-question when nobody
answers.” [Apology 18d4-7; Fowler trans.]
Implicitly refers to Aristophanes
Informal Charges
Second mention
• Second mention “Socrates is a criminal and a
busybody, investigating the things beneath the
earth and in the heavens and making the weaker
argument (logos) stronger and teaching others
these same things.” [Apology 19b4-c1: Fowler
trans.]
1. Natural Philosopher
2. Making weaker argument the stronger (Sophist)
3. Teaching this to others (Sophist)
Response to Informal Charges
Direct
• 19c-d denies he is a natural philosopher
– And I say this, not to cast dishonor upon such
knowledge, if anyone is wise about such matters (may I
never have to defend myself against Meletus on so
great a charge as that!),--but I, men of Athens, have
nothing to do with these things. And I offer as witnesses
most of yourselves, and I ask you to inform one another
and to tell, all those of you who ever heard me
conversing--and there are many such among you--now
tell, if anyone ever heard me talking much or little
about such matters.
Denies he is a sophist
19d-20c
Socrates relates the following conversation with Callias as
evidence that he does not try to teach people nor charge a
fee for it: “I said ‘O Callias, if your sons were colts or
calves, we could find and engage a supervisor (epistaten)
for them who would make them excel in their proper
qualities (kalo t kagatho poiesin ten prosekousan areten) ...
Now since they are men, whom do you have in mind to
supervise them? Who is an expert in this kind of
excellence, the human and social kind (tis tes toiautes
aretes, tes anthropines te kai politikes, epistemon estin)?’”
When Callias replies that Evenus is such a man, Socrates
continues “I thought Evenus a happy man, if he really
possesses such an art (techne), and teaches for so moderate
a fee. Certainly I would pride and preen myself if I had
this knowledge (epistamen), but I do not have it (ou gar
epistamai), gentlemen.” [Grube trans.]
Indirect response – The Delphic
Oracle Story
• Note the direct response to the informal charges
amounts to a profession of ignorance
• Generates challenge – why the accusations?
– Socrates’ human wisdom
• “What has caused my reputation is none other than a certain
kind of wisdom (sophian tina). What kind of wisdom?
Human wisdom (anthropine sophia) perhaps. It may be that I
really possess this (sophos), while those whom I mentioned
just now are wise with a wisdom more than human (meizo tina
e kat’ anthropon sophian sopoi eien); else I cannot explain it,
for I certainly do not possess it, and whoever says that I do is
lying and speaks to slander me (ou gar de egoge auten
epistamai)” [Apology 20d6-e3; Grube trans.]
– Chaerephon & the oracle
– Socrates’ interpretation
The Delphic Oracle
• Channel to Apollo
• Chaerephon
• Chaerephon “asked if any man was wiser
than I (ei tis emou eie sophoteros), and the
Pythian replied that no one was wiser
(medena sophoteron einai).” [Apology
21a5-7; Grube trans.]
Delphic Oracle Interpretation
• ‘Whatever does the god mean? What is this
riddle? I am very conscious that I am not wise at
all; what then does he mean by saying that I am
the wisest? For surely he does not lie; it is not
legitimate for him to do so.’ For a long time I was
at a loss as to his meaning, then I very reluctantly
turned to some such investigation as this. I went
to one of those reputed wise, thinking that there, if
anywhere, I could refute the oracle and say to it
‘This man is wiser than I, but you said that I was.’
[Apology 21b3-c2; Grube trans.]
“but the fact is, gentlemen, it is likely that the god is really
wise and by his oracle means this: “Human wisdom is of
little or no value.” And it appears that he does not really
say this of Socrates, but merely uses my name, and makes
me an example, as if he were to say: “This one of you, O
human beings, is wisest, who, like Socrates, recognizes
that he is in truth of no account in respect to wisdom.”
Therefore I am still even now going about and searching
and investigating at the god’s behest anyone, whether
citizen or foreigner, who I think is wise; and when he does
not seem so to me, I give aid to the god and show that he is
not wise. And by reason of this occupation I have no
leisure to attend to any of the affairs of the state worth
mentioning, or of my own, but am in vast poverty on
account of my service to the god. [Apology 23a7-c1; Lamb
trans.]
Three Features of Socratic
Philosophy
• Method (elenchos)
– Similar to but distinct from ‘sophistry’
– Appears to teach it (but not for a fee)
– Not unique to Socrates, but characteristic of him
• Accounts for his reputation of wisdom
• Profession of Ignorance
– Two kinds of wisdom?
• Wisdom/knowledge
• Human/’Divine’
– Human wisdom = knowledge of ignorance
– Scope of the ignorance
• Craftsmen’s wisdom
• Natural philosophers’ wisdom
• Sophists’ wisdom
• Concern for the Soul
– Divine mission
Gentlemen of the jury, I am grateful and I am your friend, but I will obey the
god rather than you, and as long as I draw breath and am able, I shall not cease
to practice philosophy, to exhort you and in my usual way to point out to any
one of you whom I happen to meet: ‘Good Sir, you are an Athenian, a citizen
of the greatest city with the greatest reputation for both wisdom and power; are
you not ashamed of your eagerness to possess as much wealth, reputation and
honours as possible, while you do not care for nor give thought to wisdom or
truth, or the best possible state of your soul? Then, if one of you disputes this
and says he does care, I shall not let him go at once or leave him, but I shall
question him, examine him and test him, and if I do not think that he has
attained the goodness that he says he has, I shall reproach him because he
attaches little importance to the most important things and greater importance
to the inferior things. I shall treat in this way anyone I happen to meet, young
or old, citizen or stranger, and more so the citizens because you are more
kindred to me. Be sure that this is what the god orders me to do, and I think
there is no greater blessing for the city than my service to the god. For I go
around doing nothing but persuading both young and old among you not to care
for your body or your wealth in preference to or as strongly as for the best
possible state of your soul. [Apology 29d2-30b2; Grube trans.]
Divine Mission Statement
• Leading people to recognize ignorance =
caring about wisdom, truth, and best
possible state of soul
• How does that work?
– If a person cared about this, he/she would either
have (or be seeking it)
• Wisdom = truth = best possible state of soul
= virtue (arete)
• Socrates the moral philosopher
Formal Charges
it states that Socrates is a wrongdoer because he
corrupts the youth and does not believe in the
gods the state believes in, but in other new
spiritual beings. [Apology 24b8-c1; Lamb trans.]
1.
2.
3.
Corrupts youth
Does not believe in the city’s gods
Introduces new gods
Xenophon
Apology 10: “Hermogenes stated that with this
resolve Socrates came before the jury after his
adversaries had charged him with not believing in
the gods worshipped by the state and with the
introduction of new deities in their stead and with
corruption of the young, …”
Response to Formal Charges
• Such is the accusation. But let us examine each
point of this accusation. He says I am a wrongdoer
because I corrupt the youth. But I, men of Athens,
say Meletus is a wrongdoer, because he jokes in
earnest, lightly involving people in a lawsuit,
pretending to be zealous and concerned about
things or which he never cared at all. And that this
is so I will try to make plain to you also. [Apology
24c4-9; Lamb trans.]
Three Arguments
• First Argument (24d3-25c4)
• Second Argument (25c5-26a7)
• Third Argument (26a8-28a1)
First Argument
1. The citizens of Athens benefit the youth and
only Socrates corrupts the youth. (25a9-11)
2. In the case of horses, most people corrupt them,
only a few (the horse trainers, hoi hippikoi)
benefit them. (25a13-b6)
3. So, in the case of youths, most people corrupt
them, only a few benefit them. (25b7-c1)
4. So, it is not the citizens of Athens that benefit
the youths and only Socrates that corrupts them.
(supplied)
Second Argument
1.
2.
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5.
6.
7.
Socrates intentionally corrupts the youth. (25d5-7)
Wicked people harm their associates, good people benefit
their associates. (25c7-10)
So, anyone who corrupts his associates runs the risk of
being harmed by his associates. (supplied)
No one would prefer to be harmed rather than benefited
by his associates. (25d1-4)
So, no one who knows that by corrupting one’s associates
one risks being harmed by them would intentionally
corrupt his associates. (supplied)
Socrates knows that by corrupting the youths that
associate with him he risks being harmed by them. (25e16)
So, Socrates does not intentionally corrupt the youth.
(25e6-26a1)
Third Argument
1.
2.
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5.
6.
7.
8.
Socrates does not believe that there are any gods at all [and
corrupts the youth by teaching them not to not believe this as
well]. (26e5)
Socrates believes that there are specific divine activities [and
corrupts the youth by teaching them believe this as well].
(27c6-8)
Everyone who believes that there are human activities believes
that there are humans, or horse activities believes that there are
horse, or musical activities believes that there are musicians
(or musical instruments?). (27b3-7)
Everyone who believes in divine activities believes that there
are divinities. (27c1-3)
So, Socrates believes that there are divinities. (27c8-10)
Divinities are either gods or children of the gods. (27c10-d3)
Everyone who believes that there are children of horses or
donkeys or X’s believes that there are horses or donkeys or
X’s. (27d8-e3)
So, Socrates believes that there are gods. (supplied)