Examining Euthyphro Dialogue by Plato

Perplexed, befuddled, and embarrassed that Socrates has demonstrated just how confused his friend's thinking is, Euthyphro hastily takes his leave. The communication ends with Socrates expressing regret that he has not after all acquired wisdom in manufacturing business matters from his friend (105).

The pattern of desires in Euth. emerges under the conditions of the situation of Socrates encountering the spot and intentions of Euthyphro. Euthyphro intends to mesh his father because his father caused the death of a slave who while drunk had killed a household servant. Euthyphro is determined to prosecute, make up though the common feeling is that the drunken slave was a murderer who deserved no more than death and that "it is irreverent for a son to prosecute his father for murder. But their idea of the divine attitude to piety and impiety argon wrong, Socrates" (93e).

Euthyphro begins the dialogue quite certain of his own understanding of the difference between piety and the im holier-than-thou, as well as of the gods and of the proper kin of human behavior to divine preference. His father acted unjustly, says Euthyphro, and so check to divine law, which Euthyphro knows very well indeed, his father should be prosecuted, as a matter of piety, even if th

a. Sacrifice because if the gods (deign to) love our reverence, honor, and gratitude, then we equate what the gods love with what is sanctimonious (an impossibility per Argument 2). Therefore,

Euthyphro says that it is pious to prosecute the wrongdoer, and Meletus says that it is proper to prosecute the impious. What Socrates's line of reasoning suggests is that piety is a relative value, or anyway difficult to define, and that those who seem most certain intimately what the pious is are in fact least open of imparting wisdom in divine matters (105), still little capable of identifying who the wrongdoers are or justifying, with give away being careless or inventive in regard to such matters, how or whether such wrongdoers should be punished.

First Euthyphro says that what is pious is what is dear to the gods (95).

But Socrates points out that the gods dis declare about what is dear to them. Next Euthyphro says, all the gods would agree that unjust killing should be punished. Socrates replies that even so, where to assign the sleaziness would still be a matter of disagreement, which means that what is pious to one would be impious to another (98d). Thus the temperament or ideal form of piety is still elusive.

1. Granting that gods may disagree about many actions that are pious or impious, it appears that they can all agree about whether some actions are pious and impious. Therefore,

Socrates appears to be letting what is not said address for itself. That is, it does not take much imagination to infer that presuming to address for the gods and interpret once for all their actions and motives could really carry rattling(a) consequences in the form of divine retribution. All that is entailed by (impious) rape of divine preferences is contained in the phrase "fear of the gods," and Socrates's own credence of the way men in general ought to view chesty enactments of piety can also be inferred. Further, the fact that Euthyphro has conceived a prosecution against his own father on be
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