Euthyphro

“I see, Socrates; it’s because you claim that the divine sign keeps visiting you.” 

According to Harold Tarrant, Socrates received messages from a kind of inner voice—a daimonion or “divine thing”—that told him what course of action to take. In fact, Socrates’s charge included the idea that he was introducing “new divinities” like his inner voice in place of the established gods. 

“They ridicule me too, whenever I say something in the Assembly about matters divine and predict the future for them, saying that I’m crazy! Yet in all my predictions I’ve spoken the truth; they just have a grudge against all of us who are inclined that way. One should not be bothered about them—just meet them head on.” 

Euthyphro sympathizes with Socrates’s experience of being persecuted for his beliefs. Both Socrates and Euthyphro see the Athenian leaders as dishonest and not interested in seeking the truth for its own sake. 

“Oh well, perhaps it won’t be such an ordeal, Socrates, and you’ll contest your suit according to plan, as I think I’ll contest mine.” 

Euthyphro expresses optimistic hope that Socrates’s trial will turn out all right. The statement is ironically inaccurate in light of what we know happened to Socrates and thus lessens our opinion of Euthyphro’s wisdom. 

“I really don’t think it’s an action to be taken by the man in the street, but only by somebody already far advanced along the path of wisdom.” 

Socrates tells Euthyphro that only a wise philosopher would undertake to prosecute his own father for murder. In a typical example of Socratic irony, the quote seems to express confidence in Euthyphro’s wisdom while meaning the opposite. 

“It’s laughable, Socrates, that you think it makes some difference whether the dead man was an outsider or a relative, and not realize that it’s this alone which one must watch, whether or not the killer killed with justification. If so, let him be; otherwise proceed against him—even if the killer shares your hearth and table.” 

Euthyphro expresses his conviction that, in effect, piety toward the gods trumps piety toward one’s kin. Euthyphro’s devotion to the gods and the moral law is so great that he is willing to convict his own father of murder. 

“Aren’t you afraid in taking your father to court that you too might turn out to be doing an unholy deed?” 

Socrates tries to make Euthyphro slow down and consider his actions more carefully, and to instill a bit of doubt about his claim to be fulfilling the divine will. 

“These and still more wonderful things, Socrates, which ordinary people do not know…I’ll tell you much more about divine beings, if you like; I know you’ll be stunned by it.” 

When Socrates expresses skepticism about some legends associated with the gods, Euthyphro declares his complete faith in them. The exchange highlights the different religious viewpoints of the two men.

“Do you remember, then, that this wasn’t what I was asking you to give me—one or two examples from a multitude of holy things? I asked you for that special feature through which all holy things are holy.” 

Socrates desires to go beyond instances and examples of holiness to reach the underlying principle or standard. The Greek work translated as “special feature” is eidos, which is connected to the Platonic concept of the Ideas or Forms.  

“[W]hat is agreeable to the gods is holy, and what is not agreeable is unholy.” 

This is Euthyphro’s second attempt at a definition of holiness. It creates some problems, however, because the gods frequently disagree among themselves about what is holy and also because the definition does not explain what makes something holy in the first place. 

“What proof have you that it is correct for a son to bring a prosecution on behalf of this kind of person, and to denounce his own father for homicide? Come, try and show me some clear proof that this action, beyond a doubt, is thought by all gods to be correct.” 

Socrates wants Euthyphro to be sure that the action he is pursuing is correct and approved by the gods. Shortly before this passage, Socrates had forced Euthyphro to consider the precise circumstances of the case—including the fact that the servant had in turn killed another servant. Socrates wants Euthyphro to consider every side of the case, using his reason to reach a just judgment. 

“I believe that this is the part of the just which is pious and holy, the one concerned with looking after the gods, whereas that concerned with looking after men is the remaining part of the just.” 

Euthyphro attempts to define holiness with reference to justice. Holiness is a kind of justice done to the gods. Socrates will further make Euthyphro define “looking after,” as it doesn’t seem on the face of it that humans could look after gods in the sense that we normally mean the term. 

“[If] one knows how to say and do things gratifying to the gods in prayer and in sacrifice, this is what’s holy, and such conduct is the salvation not only of private households but also of the public well-being of cities. And the opposite of what is gratifying is impious, and turns everything upside down, and wrecks it.”

Socrates has asked Euthyphro to define “that marvelous work which the gods accomplish using us as their servants” (27). Euthyphro answers by defining our duties before the gods, and how these appease them and make them turn their favor on human beings. 

“Do you really suppose, Socrates, that the gods are benefited as a result of what they get from us?” 

Euthyphro questions Socrates’s view that the definition of holiness as justice leads to the conclusion that the gods benefit from our actions. He goes on to explain that the gods receive honor and gratification from us, and do not benefit from us in the way we commonly understand the term.