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Cacho, Julian Paul S.

4PHL

Seminar on Plato Prof. Fleur Altez

On Platos Euthyphro : What is Piety?

"Is the pious loved by the gods because it is pious? Or is it pious because it is loved by the gods?"i - Socrates, Euthyphro

A thorough discussion of definition, this is the Euthyphro. One of the earliest dialogues written by Plato, having his master, Socrates, as the central character and expressing his profound views or gained wisdom derived from his encounters with certain characters. Definition by division or Diairesis,ii is Platos method of defintion that is found in some of his dialogues. Basically, the argument of the dialogue between Socrates and Euthyphro is based on this method. It takes on the virtue of piety as its main question or issue. Piety is, as defined by the dictionary, the quality of being religious or reverent. The word religious would immediately imply that piety pertains to actions that would fall to respect, actions that would respect Gods will or the gods (Greeks polytheistic religion), and like doing what the gods would want you to do. Also, it would refer to actions that concern family relationships, keeping of oath, and treatment of the weak.iii But the main point or what the dialogue would like to imply to others is the

deviation from the traditional context of piety while making points that would uncover the difference of just accepting absolute authority from discerning morality or analysis about ethical proportions. And from Socrates unabated question to Euthyphro, What is piety?, the enthusiasm and humbleness of Socrates is shown through his eagerness to also learn from what others might say about a issue, it looks as he really doesnt know anything about it but he just really want to hear first other opinions and then eventually evaluating them from his own standards, then pouring out his own view about it. The argument about piety started off when Socrates and Euthyphro met by the Porch of the King Archon, one of the judges responsible for overseeing religious law. Euthyphro, was confounded in seeing Socrates down there, and then asked what brought him here, because it is not likely for Socrates to be there to prosecute someone or be prosecuted. Socrates replied that Meletus a young man who is not prominent with straight hair, with not much beard, and a hooked nose, has prosecuted him. Meletus accused and believed that Socrates is corrupting the youth of Athens, and wants to prosecute him. Yet Socrates still complemented Meletus, believing that what Meletus is doing is a very promising start for his political career, by getting rid of the corruptors of the city's youth because Socrates himself believes that the excellence of the youth should be of utmost concern. Meletus has also accused Socrates of inventing new gods and not recognizing those that exist.iv From this Euthyphro believed that this accusation is connect to the divine, because Euthyphro is believed to be a religious expert and he says that he too

was often disbelieved when he talks about religious and divine matters and predicts the future. And then tells Socrates that jealousy is what clouds the judgment of those who laughs at them, worrying about it is useless but being bold and facing them head on is what they needed to do. Then the subsequent exchange of words triggered Socrates in examining Euthyphros problem. Retaining the favor, Socrates also asked Euthyphro about his reasons in coming to the court, and Euthyphro responded that he is there to prosecute his father (which was regarded as a religious misconduct by the Greeks). Socrates was surprised that Euthyphro was firm in his stand in prosecuting his own father, and asserted that Euthyphro must have higher level of knowledge about these for him to be confident in his move. And, Socrates indicated that, Euthyphros father must have killed a family member: because it is definite that Euthyphro will not allow himself to go all the trouble going through due process just for a stranger. Euthyphro replies that he is infact an expert on this type of issues (religious matters), and that, contrary to Socrates' suggestion, the man who is murdered is not from Euthyphros family.

All that matters in these cases, Euthyphro argued, that is whether or not the murderer murdered with justification: and exemptions are not necessary even the murderer is your father and the one who is murdered is a stranger. His father has committed an impious act that pollutes Euthyphro and his whole family, and this sin must be purged by means of prosecution. It seemed that the dead man

was not a member of Euthyphros family; the man was just a farmhand who got drunk and accidentally killed a family servant. His father just bonded the man and placed him in a ditch while waiting for an Interpreter (handles the type of crimes the farmhand did). But he died just moments when the Interpreter arrived. And then Euthyphro still states that his family is obviously angry with him for prosecuting his own father but he still asserted that they dont know anything that he knows better about the divine law that regards what is piety and what is impiety. With this prelude and the fact that he claims to have exact knowledge of the nature of piety and impiety and is certain both he and Socrates are in the right and can win their cases. Socrates gained interest in interrogating and proposing an ironic appeal to Euthyphro, since Euthyphro said he was an expert in the religious field and Socrates was facinf a religious charge he then proposed that he becomes a student of Euthyphro in religion, so he asked him about piety and impiety and meticulously analyzes all of Euthyphros answers until he can came to an answer that will satisfy him, that he can use to defend himself in court. Euthyphro attempted to define piety as what he is now doing, that is prosecuting his father of impiety because of murder, and citing Zeus about punishing his own father. Socrates points out that this example; even if this is an authentic one, do not form a definition. It is not a general one, obviously violating the conditions of Socratic definition. Socrates rejected it for does not give an answer that make pious pious and impious impious. It is just an example.

Almost got to the point of grasping what Socrates really meant, Euthyphro then states that what is pleasing to the gods is what is pious. That, from Euthyphros own point of view, the answer will not suffice, because his answer holds that if it pleases one god it may displease another. To gear the discussion to the direction that Euthyphro wants to follow, Socrates stated further that when one disagree with the other and the disagreement results in conflict, it is over what is right or wrong, refering to Euthyphros story that pertains to Zeus. In a futile try to avoid this problem Euthyphro without even analyzing it deeper, he defines piety as what all the gods love. Then Socrates challenged Euthyphro with his question: Is the pious loved by the gods because it is pious? Or is it pious because it is loved by the gods?v

But this succumbs to the requirement that a definition state the essence of its subject. The essence of reverence cannot be conferred on reverent actions by the gods' approval of them; their approval, rather, must follow on their partaking of the essential nature of reverence. So actions are made reverent not pleasing a god, but by satisfying the definition of reverence.vi Reaching and agreement on these points with Euthyphro, Socrates perceives that Euthyphro still have not provide him with a sufficient definition of piety. Euthyphro then confesses that he cannot anymore progress with the last question that was given, Socrates offers a suggestion: Everything pious must be morally rightvii. Euthyphro concurs, but then, led by Socrates, he gets into new

difficulties by distinguishing between two types of justice in accordance with his already outdated understandings about religion. After a false start, he maintains that justice towards gods (piety) includes helping them, whereas the other type includes in aiding our neighbor or fellow human being. Socrates pursues by asking what kinds of assistance can we give to the gods and how can we assist them. Euthyphros response is traditional: We assist the gods in protecting our communities, and we do so by engaging in prayer and sacrifice. Socrates has some fun with the second part of Euthyphros answer by saying that in prayer we ask the gods for things (presumably their protection) and in sacrifice we give them things, making religion a commercial transaction. He also asks what we can give the gods that they do not already possess, that they want, and that they cannot provide for themselves without us. Euthyphros answer is that we give them honor and gratitude, which is what they love. It is right (justice) because that is what they love. As Socrates points out, weve gone in a circle (15B-C). The species of rectitude (justice) which is piety (to hosion) consists in giving to the gods, in the proper way, what pleases them. One example is honoring Zeus by sacrificing a bullock to him is pious because it is right; what makes it right and pious is that it pleases him.

Euthyphro, having had enough, excuses himself from further discussion on the grounds that he must keep an appointment (Has the court opened?). So the dialogue ends in an aporia as do other early dialogues. However, whereas in other early dialogues enough clues have been dropped so that the reader can

figure out a proper answer for himself, the Euthyphro does not contain such clear guidance. One commentator (Laszlo Versenyi) claims that Platos point in the dialogue is that to hosion and to dikaion are synonyms. Another, different reading has much to commend it: Euthyphro is correct in maintaining that piety means pleasing to the gods. Where he goes wrong is in maintaining the antiquated notions of the gods and religion contained in Greek mythology. Doing justice to our fellow citizens is right, and it is pious because it (and only it) pleases the gods. If there were no gods, our actions would still be right or wrong, but they could not be pious.viii

By all means, whether one accepts Socratic/Platonic philosophical deductions or not, the Euthyphro can be surveyed for lessons in philosophizing and critical reasoning, since what it achieved are splendid and even the imperfections can be enlightening. Although piety and holiness are outdated topics and the discussions of human behaviors in contemporary times, the Euthyphro may make on think of the religious or moral enthusiasm whose selfassurance depends on the negligence of ones capability to analyze and question authority. One could effortlessly exchange "right" or "righteous," or perhaps even "commanded by God," and still get the point of Socrates' profound questions.ix

Any one relies on authority alone and does not care about questioning it must consult the question on whether imposed moralities by authority or authority itself are rational or logical. If it doesnt, then anything can happen and thus

morality is a whimsical issue, dependent upon the whim of authority. The moral basis is not authoritarian if this is rational, it is except perhaps based on knowledge: one may not be capable of measuring the causes available to the authority. Nevertheless, in theory a critical thinker can know whether the rulings of authority are justifiable. In a society that recognizes more than one principle, it is especially significant to perceive whether principle can endure and withstand the challenge brought about by enquiry. For the Socratic method we can at least shed alight on whether one's principles and beliefs have consistency, and undergoing critical enquiry may be a standard of humility, intellectually and morally. And also acquisition of boldness in facing this challenge.

Works Cited:
Plato, R.E. Allen, and Erich Segal. "Euthyphro." The Dialogues of Plato. 1986. Reprint. New York: Bantam Dell, 2006. pp. 47-68.
i ii iii

Ibid.

Woodruff, Paul. "Plato's Shorter Ethical Works (Stanford Encyclopedia of Philosophy)." Stanford Encyclopedia of Philosophy. N.p., n.d. Web. 12 Aug. 2010. <http://plato.stanford.edu/entries/plato-ethics-shorter/#13>. iv Plato, R.E. Allen, and Erich Segal. "Euthyphro." The Dialogues of Plato. 1986. Reprint. New York: Bantam Dell, 2006. pp. 47-68.
v vi

Ibid.

Woodruff, Paul. "Plato's Shorter Ethical Works (Stanford Encyclopedia of Philosophy)." Stanford Encyclopedia of Philosophy. N.p., n.d. Web. 12 Aug. vii Plato, R.E. Allen, and Erich Segal. "Euthyphro." The Dialogues of Plato. 1986. Reprint. New York: Bantam Dell, 2006. pp. 47-68. viii Burrington, Dale. "Guides to the Socratic Dialogues: Plato's Euthyphro." Hartwick College | Sites of Students, Faculty, and Staff. N.p., n.d. Web. 12 Aug. 2010. <http://users.hartwick.edu/burringtond/euthyphro.html>.
ix

Ibid.

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