Apology Notes

Plato: Apology Notes

Introduction

The text is from S. M. Cahn (Ed.) (2012). Classics of western philosophy (8th edition). Hackett Publishing Company, Inc.
The "Apology" is Socrates' defense speech, not an expression of remorse.

Socrates' Initial Statements [17a-18a]

Socrates addresses the Athenian jury, noting his accusers spoke persuasively, but their claims were largely untrue.
He was particularly surprised by the accusation that he is an accomplished speaker.
Socrates clarifies that he will speak truthfully but not with elaborate rhetoric like his accusers, trusting in the justice of his cause.
He asks the jury not to be surprised if he speaks in his usual manner, as he is not accustomed to law court rhetoric, being seventy years old and a stranger to the court.
He requests the jury to focus on the justice of his words, not his manner of speaking, as a judge's excellence lies in discerning justice, and a speaker's in telling the truth.

Addressing Earlier Accusations [18a-19b]

Socrates intends to defend himself against both old and recent accusations, fearing the older, long-standing accusations more than his current accusers like Anytus.
These older accusations, spread since childhood, falsely portray him as a wise man who studies небесные and earthly phenomena and makes the weaker argument appear stronger.
These accusers have prejudiced the jury, especially when they were young and impressionable, leading to a default conviction without a defense. The accusers are difficult to confront directly, being like shadows.
Socrates acknowledges two kinds of accusers: recent and old, emphasizing the need to address the old ones first because the jury heard their accusations earlier and more extensively.
He faces the challenge of uprooting long-held slander from the minds of the jury in a short time, recognizing the difficulty.

The Nature of Accusations [19b-20d]

Socrates addresses the core accusations against him, which Meletus used to формализирует the charge.
The accusations include: Studying things in the sky and below the earth, making the worse argument stronger, and teaching these things to others.
He references Aristophanes' comedy, where Socrates is ridiculed, but claims he has no expertise in these areas, inviting the jury to testify if they ever heard him discuss such subjects.
Socrates denies teaching for a fee, unlike Sophists like Gorgias of Leontini, Prodicus of Ceos, and Hippias of Elis, who persuade young men to pay for their wisdom.
He mentions Evenus of Paros, a Sophist who charges a moderate fee, expressing that he would be proud if he possessed such knowledge.
Socrates anticipates the jury's curiosity about the source of the slander against him, attributing it to a certain kind of wisdom, specifically human wisdom, distinguishing it from the more than human wisdom of the Sophists.

The Oracle of Delphi [20d-21c]

Socrates calls upon the god at Delphi as a witness to the nature of his wisdom.
He recounts how his friend Chaerephon asked the oracle if anyone was wiser than Socrates, and the Pythian replied that no one was wiser.
Socrates was puzzled by this response, as he was conscious of not being wise, questioning the god's meaning.
He embarked on an investigation to understand the oracle, seeking to refute it by finding someone wiser than himself.

Socrates' Investigation of the Oracle [21c-22e]

Socrates examined a man reputed to be wise, finding that he only appeared wise and was not truly so.
He realized that he was wiser than this man because he did not think he knew what he did not know, unlike the man he questioned.
This process led to Socrates becoming disliked by those he examined and many bystanders.
He continued his investigation systematically, despite growing unpopular, believing he must prioritize the god's oracle.
Socrates found that those with the highest reputation were often the most deficient in knowledge, while those considered inferior were more knowledgeable, undertaking this as a divine service, like labors to confirm the oracle.
He investigated politicians, poets, and craftsmen, finding each group lacking in true wisdom.
Poets compose with inborn talent rather than knowledge, like seers and prophets, and they wrongly believe themselves wise in other areas.
Craftsmen possess knowledge, but their success in their craft leads them to believe they are wise in other important pursuits, overshadowing their actual wisdom. Socrates then asked himself whether he would rather be as he is, with neither their wisdom nor their ignorance, or to have both. He decided it was to his advantage to be as he is.

Consequences of Socrates' Investigation [22e-23c]

Socrates' investigation resulted in much unpopularity and slander, as bystanders assumed he possessed the wisdom he exposed others lacking.
Socrates believes the god's oracle meant that human wisdom is worth little or nothing, using Socrates as an example of one who understands the worthlessness of his own wisdom.
He continues his investigation to this day, seeking out anyone thought to be wise and, if they are not, assisting the god by showing them their lack of wisdom.
This occupation prevents him from engaging in public affairs or looking after his own interests, leading to his poverty.
Young men, the sons of the rich, follow him and imitate his questioning, angering those who believe they have knowledge but do not.
$Meletus$ is vexed on behalf of the poets. $Anytus$ on behalf of the craftsmen and the politicians. $Lycon$ on behalf of the orators.

Accusations by Meletus [23c-24c]

The angered individuals accuse Socrates of corrupting the young, not believing in the gods, and making the worse argument the stronger.
Meletus, Anytus, and Lycon attacked him, representing poets, craftsmen/politicians, and orators, respectively.
Socrates expresses doubt that he can dispel so much slander in a short time, maintaining he has spoken truthfully and hidden nothing.
He will now defend himself against Meletus, addressing the charge that he corrupts the young and does not believe in the city's gods but in new spiritual things.
Socrates accuses Meletus of dealing frivolously with serious matters, bringing people into court irresponsibly, and lacking genuine concern for the matters he professes to care about.

Examination of Meletus [24c-25c]

Socrates questions Meletus about who improves the young, revealing Meletus's silence and lack of knowledge on the subject.
Meletus claims the laws improve the young, but Socrates presses him to identify the person with knowledge of the laws, leading Meletus to name the jurymen.
Meletus asserts that all Athenians, except Socrates, improve the young.
Socrates draws an analogy to horses, suggesting that typically only a few experts (horse breeders) improve them, while most people corrupt them, questioning if it's plausible that only he corrupts the youth while everyone else improves them.
Socrates points out Meletus's obvious lack of concern for the youth and the subjects he has brought to trial.

The Question of Intent [25c-26b]

Socrates asks Meletus if it is better to live among good or wicked citizens, establishing that good people benefit those closest to them while wicked people harm them.
He asks if anyone would rather be harmed than benefited, to which Meletus concedes that no one would want to be harmed.
Socrates questions whether his alleged corruption of the young is deliberate or unwilling, with Meletus claiming it is deliberate.
Socrates asserts that he cannot believe he would deliberately corrupt the young, knowing that wicked associates would harm him, questioning Meletus's claim that he is wiser than Socrates in this regard.
Socrates argues that if he corrupts the young unwillingly, he should be instructed privately rather than brought to court for punishment, noting that Meletus has avoided instructing him.
He states there is no need for the court since instruction is the solution.

Socrates' Belief in Gods [26b-27b]

Socrates questions how he corrupts the young, with Meletus stating it is by teaching them not to believe in the city's gods but in other new spiritual things.
Socrates asks Meletus to clarify whether he believes Socrates teaches the existence of some gods (but not those of the city) or that Socrates does not believe in gods at all.
Meletus asserts that Socrates does not believe in gods at all.
Socrates questions this, asking if Meletus believes he doesn't think the sun and moon are gods, and then sarcastically asks Meletus if he is prosecuting Anaxagoras, whose theories about the sun and moon being stone and earth were well-known and available in bookshops.
Socrates suggests Meletus's accusations are insolent and contradictory, like a riddle composed by someone jesting, arguing that Meletus accuses him of both believing and not believing in gods.

Contradictions in Meletus's Accusations [27b-28a]

Socrates proceeds to demonstrate how Meletus contradicts himself in his accusations.
He begins by reminding the jury to remain calm and not interrupt him.
Socrates poses a series of questions to Meletus, asking if someone who believes in human activities must believe in humans, and so forth, establishing that belief in activities implies belief in the agents performing those activities.
He then asks if someone can believe in spiritual activities without believing in spirits, to which Meletus reluctantly answers no.
Socrates points out that Meletus accuses him of believing in and teaching about spiritual things, which necessitates belief in spirits, according to Meletus's own admission.
Socrates explains that spirits are considered either gods or the children of gods.
Socrates argues that if spirits are gods, then Meletus is contradicting himself by saying Socrates does not believe in gods while also believing in spirits.
If spirits are the children of gods, Socrates argues it is absurd to believe in the existence of the children of gods but not in the gods themselves, using the analogy of believing in mules but not in horses and asses.
Socrates concludes that Meletus's deposition is either a test or a result of being unable to find any true wrongdoing to accuse him of, asserting it is impossible for someone to believe in spiritual things without believing in divine things.
Socrates states that it does not require a prolonged defense to prove that he is not guilty of the charges, but what he said earlier is true and has made him unpopular with many people.
Socrates suggests the slander and envy of many people, not Meletus or Anytus, will be his undoing.

Socrates on the Fear of Death [28a-29b]

Socrates addresses the potential accusation that he should be ashamed of pursuing a course of action that puts him in danger of death.
He counters that a good man should not consider the risk of life or death, but only whether his actions are right or wrong, like a good or bad man.
He suggests that according to this view, the heroes who died at Troy were inferior people.
Socrates uses the example of Achilles, who, knowing his death would follow Hector's, chose to avenge Patroclus rather than live as a coward.
Socrates asserts that Achilles did not give thought to death and danger.
Socrates believes that wherever a man has taken a position believed to be best, or has been placed by his commander, there he must remain and face danger, without a thought for death or anything else, rather than disgrace.
Socrates contends it would have been dreadful if he had remained at his post in Potidaea, Amphipolis, and Delium, at the risk of death, as ordered by his commanders, but then abandoned his post when the god ordered him to live the life of a philosopher and examine himself and others.
Socrates asserts that to fear death is to think oneself wise when one is not, to think one knows what one does not know.
He adds that no one knows whether death may not be the greatest of all blessings for a man, yet men fear it as if they knew that it is the greatest of evils.
Socrates sees it as the most blameworthy ignorance to believe that one knows what one does not know.

Socrates' Wisdom and Divine Duty [29b-30c]

Socrates claims that his difference from most men lies in his awareness of his lack of knowledge about the underworld, while others presume to know.
He knows it is wicked to do wrong or disobey a superior, whether god or man.
Socrates states he will never fear or avoid things he does not know may be good, unlike things he knows to be bad.
Even if acquitted on the condition that he ceases his philosophical investigation, Socrates declares he will obey the god rather than the jury and continue to practice philosophy.
He will continue to exhort and question others, pointing out their neglect of wisdom, truth, and the state of their souls in favor of wealth and honors, even when they are an Athenian, a citizen of the greatest city with the greatest reputation for both wisdom and power.
Socrates states that if they dispute this, he will question, examine and test them, and if he does not think they have attained the goodness that they say they have, then he shall reproach them because they attach little importance to the most important things and greater importance to inferior things.
Socrates believes this service to the god is a blessing for the city, persuading both young and old to prioritize the state of their souls over their bodies or wealth.
He advises that excellence makes wealth and everything else good for men, individually and collectively, and he questions whether it is harmful to corrupt the young by persuading them to have excellence.
Socrates declares he will continue this course of action even if he faces death many times.

Socrates on Harm and His Divine Sign [30c-31d]

Socrates contends that killing him will not harm him more than the jury themselves, as a better man cannot be harmed by a worse.
He believes that by condemning him, the jury would be mistreating a gift from the god.
Socrates describes himself as a gadfly attached to the city, which is like a noble but sluggish horse, sent by the god to rouse and stir it up.
He argues that another such man will not easily come to be among them, and if they believe him, they will spare him.
Socrates suggests that the jury might be annoyed with him and strike out at him, but if convinced by Anytus, it might be easier to kill him.
Socrates states that another man is less likely to care for virtue and that poverty is a convincing testament to the truth since the accusations against him are shameless.
He explains why he does not participate in the assembly, citing his divine or spiritual sign, a voice that turns him away from certain actions since childhood.
Socrates believes that this sign has prevented him from taking part in public affairs, a correct decision.

Socrates' Actions in the Council [31d-32c]

Socrates asserts that if he had long ago attempted to take part in politics, he would have died long ago to no benefit to anyone.
He contends that a man who fights for justice must lead a private, not a public, life to survive.
Socrates offers proofs of this, not in words, but deeds that they esteem.
He recounts his experience as a member of the Council when his tribe, Antiochis, was presiding during the trial of the ten generals who failed to pick up the survivors of a naval battle illegally tried as a group.
Socrates opposed this action, voting against it, despite the risk of prosecution and the shouts of the crowd.
He chose to side with law and justice rather than join in an unjust course, even at the risk of prison or death, doing so when the city was still a democracy.

Socrates and the Thirty [32c-33c]

Under the oligarchy of the Thirty, Socrates was summoned with four others and ordered to bring Leon from Salamis for execution, an order designed to implicate as many as possible in their guilt.
Socrates refused to comply, demonstrating his indifference to death compared to committing injustice or impiety.
While the others went to Salamis, Socrates went home, risking death for disobedience, but the government fell shortly afterward.
Socrates emphasizes that throughout his life, in public and private, he has never agreed to act unjustly, nor has he been anyone's teacher for a fee.
He allows anyone to listen to his conversations, rich or poor, and cannot be held responsible for their conduct.
He does not converse for a fee.
Socrates then states they enjoy those who think they are wise but are not. He also adds that the god and oracles have put him through these things.

Witnesses and Socrates' Defense [33c-34b]

Socrates suggests that if he had corrupted young men, they or their relatives should be present to accuse him.
He points out several individuals present whose relatives have associated with him, challenging Meletus to call them as witnesses.
Rather, these men are ready to help Socrates, knowing that Meletus is lying and that Socrates is telling the truth.
Socrates concludes this portion of his defense. He says the other witnesses know that the accusers are lying.

Socrates on Appeals to Pity [34b-35c]

Socrates anticipates that some jurors may be angry that he does not beg for acquittal or bring his family into court to arouse pity, as others do.
He explains that he has a family, including three sons, but he will not resort to such tactics.
Socrates argues that it is not right for someone of his reputation to engage in such behavior, as it would bring disgrace upon himself, the jury, and the city.
He criticizes those who are considered wise or courageous who act as if they fear death greatly, bringing shame upon the city.
Socrates asserts that jurors should convict those who perform pitiful dramatics in court, making the city a laughingstock, rather than those who remain quiet.
He says that supplicating the jury is wrong and teaching requires persuasion.

The Juror's Oath and Socrates' Belief [35c-36a]

Socrates reminds the jury that their duty is to judge according to the law, which they have sworn to do, not to grant favors based on personal feelings.
He states that he wants to teach the jury to not perjure themselves, and he would not degrade himself by doing something unjust.
Socrates believes this is against his reputation for not acting justly, or piously, since Meletus is accusing him of impiety.
He asserts that if he were to convince them to violate their oath through supplication, he would be teaching them not to believe in the gods, and his defense would convict him of impiety.
Socrates declares that he believes in the gods more than his accusers do.
He leaves the judgment to the jury and the god, trusting that they will decide what is best for both him and them.

The Verdict and Counter-Assessment [36a-37a]

The jury finds Socrates guilty, and Meletus proposes the death penalty.
Socrates expresses surprise at the closeness of the vote, noting that a switch of only thirty votes would have acquitted him.
He proposes a counter-assessment, stating that he deserves some good for neglecting personal affairs to benefit the citizens by urging them to care for their souls and the city's well-being rather than wealth or possessions.
Socrates suggests that free meals in the Prytaneum would be a suitable reward for such a benefactor, more so than for an Olympian victor. The Olympian victor makes you think yourself happy; I make you be happy.

Socrates on Justice and Possible Penalties [37a-38b]

Socrates acknowledges that his suggestion may sound arrogant, but he believes he has never willingly wronged anyone.
He says he wronged no one and is unlikely to wrong himself.
He questions whether he should fear death, which he does not know to be good or bad, and choose instead something he knows to be evil, such as imprisonment or exile.
He suggests imprisonment would subject him to the ruling magistrates and that a fine would be the same since he has no money.
Socrates argues that exile would be unreasonable, as he doubts other cities would tolerate his company when his own fellow citizens have found him a burden.
He suggests it would not be a fine life since he would be driven out of one city. Then the young men would listen to his conversations and then the people would drive him out.
Socrates believes if he leaves the city, he questions if he will be able to live quietly without talking.

The Final Assessment [38b-39b]

Socrates states that he cannot keep quiet since he will be disobeying the god.
He says that the unexamined life is not worth living for men since it would mean disobeying the god.
Socrates is not accustomed to thinking that he deserves any penalty and offers the payment of one mina of silver, but he has no money.
Plato, Crito, Critobulus, and Apollodorus urge him to propose a penalty of thirty minae, for which they will stand surety.
The jury sentences Socrates to death.
Socrates prophesies to his convictors that a vengeance harder to bear than his execution will come upon them, as they sought to avoid giving an account of their lives but will now face more numerous and difficult examiners.
He declares that a lack of boldness and shamelessness had him condemned and that he lacked what they would most gladly hear from him. He suggests that if they stop reproaching him, there is no escape. Socrates says it is best to prepare to be as good as possible.

Prophecy and Parting Words [39b-40c]

Socrates states to those who convicted him that they did so because they could avoid giving an account of their lives, but that opposites will happen since they will discredit others and since it is not good, but best, they prepare themselves to be as good as possible.
Socrates parts with this prophecy to those who convicted him.
He wishes to discuss what has happened with those who voted for his acquittal since it is allowed before his death.
Socrates notes that his familiar prophetic power did not oppose him, either when he left home, or when he came into court, or at any time during his speech.
He believes that this absence of opposition indicates that what has happened to him may well be a good thing, as his divine sign would have opposed him otherwise.

Meaning of Death [40c-41c]

Socrates thinks there is good hope that death is a blessing for either death equals nothing, or a relocating for the soul to another place. Socrates is talking to those he calls judges; i.e., those who thought him innocent.
If death equals a dreamless sleep, then death would be a great advantage. He wants to see how many days and nights are better than that night. If death is like this, all eternity will seem like a single night.
If death means relocating, then there are those who were upright in their own lives who have escaped from those who call themselves judges here.
In Hades, Socrates says that it is a relief to be away from those who call themselves judges.
He considers what one would give to keep company with Orpheus and Musaeus, Hesiod and Homer, and would be willing to die many times if true.
Socrates said he would spend his time testing and examining people there in Hades and discover who is wise and who is not.
What he would give for the opportunity to examine the man who led the great expedition against Troy or Odysseus or Sisyphus.
They are happier there than we are here in other respects, and for the rest of time, they are deathless. The demi-gods are happier there.

Final Thoughts and Requests [41c-42b]

Socrates wants those who are dead because of an unjust conviction (such as Palamedes and Ajax), and he wants to compare his experiences with theirs. Most importantly, he could spend his time testing if they are wise or not.
Socrates urges the jury to be of good hope regarding death, keeping in mind that a good man cannot be harmed either in life or in death and that his affairs are not neglected by the gods.
He believes his death now is better and an escape from trouble, explaining why his divine sign did not oppose him.
Socrates is not angry with those who convicted him, though they thought they were hurting him and deserve blame for that.
He asks them to avenge him by causing his sons the same kind of grief he caused them, if they care for money or anything else more than virtue, or if they think they are somebody when they are nobody.
If they think they are worthy when they are not then Socrates has been justly treated by them, and so will his sons also.
Socrates concludes that the hour to part has come, with him going to die and them to live, with no one knowing which of them goes to a better lot, except the god. Now Socrates goes to die but there is no judgement. He wants his sons to go to trial and have them test themselves.