Apology (A)

(Originally written November 21, 2016 in Book 26)

Apology
Plato

Athenian juries were large. The jury was 501 strong for the trial of Socrates. Athenian juries acted as judge and jury.

However, sentencing was done uniquely. The prosecutor would suggest one and the defendant (found guilty) would give a counter offer. "This procedure generally made for moderation on both sides" (Plato, 20).

Socrates condemns the sophistry of his accuser who tells beautiful lies. He implores the jury to judge content, not style: "concentrate your attention on whether what I say is just or not, for the excellence of a judge lies in this, as that of a speaker lies in telling the truth" (Plato, 21).

Socrates values truth above all else: "let the matter proceed as the god may wish, but I must obey the law and make my defense" (Plato, 22).

Socrates says the rumors about him, which are false, stem from a certain type wisdom. "Human wisdom, perhaps. It may be that I really possess this, while those whom I mentioned are wise with a wisdom more than human; else I cannot explain it, for whoever says I do is lying and speaks to slander me" (Plato, 24).

Socrates' wisdom was thus, "I thought that he appeared wise to many people and especially to himself, but he was not. I tried to show him that he thought himself wise, but that he was not. As a result he came to dislike me, and so did many bystanders. So I withdrew and thought to myself: 'I am wiser than this man; it is likely that neither of us knows anything worthwhile, but he thinks he knows something when he does not, whereas when I do not know, neither do I think I know; so I am likely to be wiser than he to this small extent, that I do not think I know what I do not know" (Plato, 25).

Socrates then went about showing those thought to be wise that they were not in fact, wise. Thus, he came to be disliked by many others.

Socrates learned that he was the wisest man from the oracle at Delphi. Thus, his actions to prove others unwise was a divine mandate. It was his "investigation in the service of the god".

In this investigation he found those highly revered to be the most lacking and those thought to be deficient to be the most knowledgeable.

"I soon realized that poets do not compose their poems with knowledge, but by some inborn talent and by inspiration, like seers and prophets" (Plato, 25).

Socrates claims the meaning of the oracle's pronouncement is that human wisdom is not worth much and that Socrates is wise to realize this.

Socrates says it is his mission to "come to the assistance of the god" and show men that they are not wise. This activity has attracted the youth who have luxury and leisure to imitate him and do so. This is why the accusers claim Socrates is corrupting the youth. They are merely angry at being proved unwise.

Socrates claims that the great anger in the men who accuse him is validation that he is telling the truth about what it is he has actually done.

Socrates, satisfied that he has answered the service changes against him from his old accusers goes on the attack and counter accuses Meletus. "You have made it sufficiently obvious, Meletus, that you have never had any concern for our youth; you show your indifference clearly; that you have given no thought to the subjects about which you bring me to trial" (Plato, 28).

Meletus contends that Socrates is an atheist, teaching that the sun and moon are not gods, but the sun is stone and the moon is earth. Socrates then ridicules him because this was the teaching of Anaxagoras of Clazomenae and these teachings can be learned for cheap from any book store.

He pins Meletus into a corner showing that he accuses Socrates of both being an atheist and believing and teaching a new spiritual teaching. "You must have made this deposition, Meletus, either to test us or because you were at a loss to find any true wrongdoing of which to accuse me" (Plato, 30).

Socrates is satisfied with his defense against Meletus at this point; but, he recognizes his unpopularity on account of embarassing the self-proclaimed wise of Athens. "I am very unpopular with many people. This will be my undoing, if I am undone, not Meletus..." (Plato, 31).

Despite his knowledge of his unpopularity Socrates is undeterred: "This [slander] has destroyed many other good men and will, I think, continue to do so. There is no danger that it will stop with me" (Plato, 31).

Socrates claims doing right actions is the only thing that matters, not the danger or harm that might come about from acting rightly.

"To fear death, gentlemen, is no other than to think oneself wise when one is not, to think one knows what one does not know. No one knows whether death may not be the greatest of all blessings for a man, yet men fear it as if they know that it is the greatest of evil" (Plato, 31).

Wickedness - to do wrong, to disobey one's superior, whether he be god or man.

Socrates says it is better to care for the best possible state of one's soul rather than to care for wealth or bodily health.

"Wealth does not bring about excellence, but excellence makes wealth and everything else good for me, both individuality and collectively" (Plato, 33).

Socrates again bashes Meletus claiming that a better man (Socrates) cannot be harmed by a lesser. True, Socrates may die because of Meletus' charge but Meletus will ultimately be harmed by this transaction, by executing a man unjustly.

"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" (Plato, 33).

Socrates states his death will do more harm to the city because he is there as a father or elder brother "to persuade you to care for virtue" (Plato, 34).

Socrates claims that because he does not charge for his service and lives in poverty proves his good intentions.

"A man who really fights for justice must lead a private, not public, life if he is to survive for even a short time" (Plato, 34).

"Death is something I couldn't care less about, but my whole concern is not to do anything unjust or impious" (Plato, 35).

Socrates utters that he doesn't bring his sons to trial because he does not want to be acquitted because of pity. That would be both shameful to him and to the jury.

Once convicted Socrates again states what he has done he had done to fulfill a purpose to teach men to care more for virtue then worldly/bodily possessions. But here he equates virtue with happiness: "I make you be happy".

He counters Meletus' death sentence with his sentence: five meals in the Prytaneum.