Apology

Cooper, John M., eds. Plato: Complete Works. Indianapolis: Hackett Publishing, 1997.

Apology

【Why do I choose Apology? The reason is that there is the so-called apologetic theology. This word has a close relation to the Christian tradition.】

The criterion is the truth of speech. “…practically nothing they said was true.” (17c) The opposite of truth is lying (18a).

Participants: 

Defender: Socrates

Opponents: Accusers 

(1) The old one: “Socrates is guilty of wrongdoing in that he busies himself studying things in the sky and below the earth; he makes the worse into the stronger argument, and he teaches these same things to others.” (19b)

-No, “my” daily conversation does not show this. (19c)

The cause (origin) of this accusation (20d, 21b): Human wisdom (20d)

First disturbance (20e), second disturbance (21a)

The story of Delphi oracle (21a-23b): no one was wiser than Socrates. An investigation of politicians, poets, craftsmen. “I do not think I know what I do not know.” (21d) As a result, Socrates acquired unpopularity. (23a) Many young people follow his way, which was understood as the corruption of the youth. (23d) 

(2) The new one: “Socrates is guilty of corrupting the young and of not believing in the gods in whom the city believes, but in other new spiritual things.” (24b)

A dispute between Socrates and Meletus (24c-28a)

(2.1) corrupting the young

M: Young men should be good. All the Athenians improve young men except Socrates.

S: Absurd! In many cases, more corrupt men and less beneficial men, such as more horse riders and fewer horse breeders. (25b)

M: It is better for men to live with good (rather than wicked) fellow citizens. (25c) And Socrates did harm to young men deliberately. (25d)

S: No one is willing to be harmed by wicked neighbors. However, according to Meletus, I deliberately did harm to neighbors but at the same time, I am likely to be harmed by them, too. It is paradoxical. (25e-26a) “Either I do not corrupt the young or, if I do, it is unwillingly, and you are lying in either case.” (26a)

(2.2)

S: The second charge is contradictory, namely “Socrates is guilty of not believing in gods but believing in gods.” (27a) 

Third disturbance “not to create a disturbance” (27b), fourth disturbance (27b)

S: “I do believe in spirits.” (27d)

Socrates said he is not afraid of death and danger. (28b) He believes that his lifestyle is to live the life of a philosopher, to examine myself and others. (28e) “this is what the god orders me to do,” (30a)  

“Good Sir, you are an Athenian, a citizen of the greatest city with the greatest reputation for both wisdom and power.” (29d)【苏格拉底对雅典的偶像崇拜？】

Fifth disturbance (30c)

And Socrates believed that his existence is the gift given by the god to the city (31a) because his lifestyle is beneficial to the community.

Socrates interfered in private affairs instead of the public since public participation is too dangerous. (31d) 【? 28b】 The story about the battle of Arginusae and Socrates' actions. (32a-32e)

“Why then do some people enjoy spending considerable time in my company? … They enjoy hearing those being questioned who think they are wise, but are not.” (33c) 

Socrates does not do any pitiful dramatics to supplicate an acquittal because he only cares about truth and false. (34c-35b)

[The jury now gives its verdict of guilty]

Socrates said that he cannot lead a quiet life to care about wealth, household affairs, and so on. (36b) This is because it is disobedience of God, and “the unexamined life is not worth living for men” (38a). Anyway, He did not think that he deserves to pay any penalty. 

[The jury now votes again and sentences Socrates to death.]

“It is not difficult to avoid death, gentlemen; it is much more difficult to avoid wickedness.” (39b).

Socrates said a prophecy.

To accusers, vengeance will come upon you. (39c) You cannot prevent anyone from reproaching you for not living the right way. (39d) 

To supporters, Socrates attempted to explain the meaning of the whole event. He was not afraid of death as it is a relocation of the soul (40c), just like a dreamless sleep. He maintained that “a good man cannot be harmed either in life or in death, and that his affairs are not neglected by the gods.” (41d)