The Apology. by Plato

Transcription

1 Th Apology y Plato st Sorats, Roman mural 1 ntury I o not know, mn of Athns, how my ausrs afft you; as for m, I was almost arri away in spit of myslf, so prsuasivly i thy spak. An yt, harly anything of what thy sai is tru. Of th many lis thy tol, on in partiular surpris m, namly that you shoul arful not to iv y an aomplish spakr lik m. That thy wr not asham to immiatly prov wrong y th fats, whn I show myslf not to an aomplish spakr at all, that I thought was most shamlss on thir part unlss in thy all an aomplish spakr th man who spaks th truth. If thy man that, I woul agr that I am an orator, ut not aftr thir mannr, for in, as I say, pratially nothing thy sai was tru. From m you will har th whol truth, though not, y Zus, gntlmn, xprss in mroir an styliz phrass lik thirs, ut things spokn at ranom an xprss in th first wors that om to min, for I put my trust in th justi of what I say, an lt non of you xpt anything ls. It woul not fitting at my ag, as it might for a young man, to toy with wors whn I appar for you. On thing I o ask an g of you, gntlmn: if you har m making my fn in th sam kin of languag as I am austom to us in th markt pla y th ankrs' tals, whr many of you hav har m, an lswhr, o not surpris or rat a isturan on that aount. Th position is this: this is my first apparan in a lawourt, at th ag of svnty; I am thrfor simply a strangr to th mannr of spaking hr. Just as if I wr rally a strangr, you woul rtainly xus m if I spok in that ialt an mannr in whih I ha n rought up, so too my prsnt rqust sms a just on, for you to pay no attntion to my mannr of sph it ttr or wors ut to onntrat your attntion on whthr what I say is just or not, for th xlln of a jug lis in this, as that of a spakr lis in tlling th truth. It is right for m, gntlmn, to fn myslf first against th first lying ausations ma against m an my first ausrs, an thn against th latr ausations an th latr ausrs. Thr hav n many who hav aus m to you for many yars now, an non of thir ausations ar tru. Ths I far muh mor than I far Anytus an his frins, though thy too ar formial. Ths arlir ons, howvr, ar mor so, gntlmn; thy got hol of most of you from hilhoo, prsua you an aus m quit falsly, saying that thr is a man all Sorats, a wis man, a stunt of all things in th sky an low th arth, who maks th wors argumnt th strongr. Thos who spra that rumour, gntlmn, ar my angrous ausrs, for thir harrs liv that thos who stuy ths things o not vn liv in th gos. Morovr, ths ausrs ar numrous, an hav n at it a long tim; also, thy spok to you at an ag whn you woul most raily liv thm, som of you ing hilrn an aolsnts, an thy won thir as y fault, as thr was no fn

2 Introution to Wstrn Philosophy Th Apology 2 What is most asur in all this is that on annot vn know or mntion thir nams unlss on of thm is a writr of omis. Thos who maliiously an slanrously prsua you who also, whn prsua thmslvs thn prsua othrs all thos ar most iffiult to al with: on annot ring on of thm into ourt or rfut him; on must simply fight with shaows, as it wr, in making on's fn, an ross-xamin whn no on answrs. I want you to raliz too that my ausrs ar of two kins: thos who hav aus m rntly, an th ol ons I mntion; an to think that I must first fn myslf against th lattr, for you hav also har thir ausations first, an to a muh gratr xtnt than th mor rnt. Vry wll thn. I must surly fn myslf an attmpt to uproot from your mins in so short a tim th slanr that has rsi thr so long. I wish this may happn, if it is in any way ttr for you an m, an that my fn may sussful, ut I think this is vry iffiult an I am fully awar of how iffiult it is. Evn so, lt th mattr pro as th go may wish, ut I must oy th law an mak my fn. Lt us thn tak up th as from its ginning. What is th ausation from whih aros th slanr in whih Mltus trust whn h wrot out th harg against m? What i thy say whn thy slanr m? I must, as if thy wr my atual prosutors, ra th affiavit thy woul hav sworn. It gos somthing lik this: Sorats is guilty of wrongoing in that h usis himslf stuying things in th sky an low th arth; h maks th wors into th strongr argumnt, an h tahs ths sam things to othrs. You hav sn this yourslvs in th omy of Aristophans, a Sorats swinging aout thr, saying h was walking on air an talking a lot of othr nonsns aout things of whih I know nothing at all. I o not spak in ontmpt of suh knowlg, if somon is wis in ths things lst Mltus ring mor ass against m ut, gntlmn, I hav no part in it, an on this point I all upon th majority of you as witnsss. I think it right that all thos of you who hav har m onvrsing, an many of you hav, shoul tll ah othr if anyon of you has vr har m isussing suh sujts to any xtnt at all. From this you will larn that th othr things sai aout m y th majority ar of th sam kin. Not on of thm is tru. An if you hav har from anyon that I unrtak to tah popl an harg a f for it, that is not tru ithr. Yt I think it a fin thing to al to tah popl 1 as Gorgias of Lontini os, an Proius of Cos, an Hippias of Elis. Eah of ths mn an go to any ity an prsua th young, who an kp ompany with anyon of thir own fllowitizns thy want without paying, to lav th ompany of ths, to join with thmslvs, pay thm a f, an gratful to thm sis. In, I larn that thr is anothr wis man from Paros who is visiting us, for I mt a man who has spnt mor mony on Sophists than vryoy ls put togthr, Callias, th son of Hipponius. So I ask him h has two sons "Callias," I sai, "if your sons wr olts or alvs, w oul fin an ngag a suprvisor for thm who woul mak thm xl in thir propr qualitis, som hors rr or farmr. Now sin thy ar mn, whom o you hav in min to suprvis thm? Who is an xprt in this kin of xlln, th human an soial kin? I think you must hav givn thought to this sin you hav sons. Is thr suh a prson," I ask, "or is thr not?" "Crtainly thr is," h sai. "Who is h?" I ask, "What is his nam, whr is h from? an what is his f?" "His nam, Sorats, is Evnus, h oms from Paras, an his f is fiv minas." I thought Evnus a happy man, if h rally posssss this art, an tahs for so morat a f. Crtainly I woul pri an prn myslf if I ha this knowlg, ut I o not hav it, gntlmn. On of you might prhaps intrrupt m an say: "But Sorats, what is your oupation? From whr hav ths slanrs om? For surly if you i not usy yourslf with somthing out of th ommon, all ths rumours an talk woul not hav arisn unlss you i somthing othr than Ths wr all wll-known Sophists

3 Introution to Wstrn Philosophy Th Apology 3 most popl. Tll us what it is, that w may not spak inavisly aout you." Anyon who says that sms to right, an I will try to show you what has aus this rputation an slanr. Listn thn. Prhaps som of you will think I am jsting, ut sur that all that I shall say is tru. What has aus my rputation is non othr than a rtain kin of wisom. What kin of wisom? Human wisom, prhaps. It may that I rally possss this, whil thos whom I mntion just now ar wis with a wisom mor than human; ls I annot xplain it, for I rtainly o not possss it, an whovr says I o is lying an spaks to slanr m. Do not rat a isturan, gntlmn, vn if you think I am oasting, for th story I shall tll os not originat with m, ut I will rfr you to a trustworthy sour. I shall all upon th go at Dlphi as witnss to th xistn an natur of my wisom, if it suh. You know Chairphon. H was my frin from youth, an th frin of most of you, as h shar your xil an your rturn. You surly know th kin of man h was, how impulsiv in any ours of ation. H wnt to Dlphi at on tim an vntur to ask th oral as I say, gntlmn, o not rat a isturan h ask if any man was wisr than I, an th Pythian rpli that no on was wisr. Chairphon is a, ut his rothr will tstify to you aout this. Consir that I tll you this aus I woul inform you aout th origin of th slanr. Whn I har of this rply I ask myslf: "Whatvr os th go man? What is his ril? I am vry onsious that I am not wis at all; what thn os h man y saying that I am th wisst? For surly h os not li; it is not lgitimat for him to o so." For a long tim I was at a loss as to his maning; thn I vry rlutantly turn to som suh invstigation as this: I wnt to on of thos rput wis, thinking that thr, if anywhr, I oul rfut th oral an say to it: "This man is wisr than I, ut you sai I was." Thn, whn I xamin this man thr is no n for m to tll you his nam, h was on of our puli mn my xprin was somthing lik this: I thought that h appar wis to many popl an spially to himslf, ut h was not. I thn tri to show him that h thought himslf wis, ut that h was not. As a rsult h am to islik m, an so i many of th ystanrs. So I withrw an thought to myslf: "I am wisr than this man; it is likly that nithr of us knows anything worthwhil, ut h thinks h knows somthing whn h os not, whras whn I o not know, nithr o I think I know; so I am likly to wisr than h to this small xtnt, that I o not think I know what I o not know." Aftr this I approah anothr man, on of thos thought to wisr than h, an I thought th sam thing, an so I am to islik oth y him an y many othrs. Aftr that I pro systmatially. I raliz, to my sorrow an alarm, that I was gtting unpopular, ut I thought that I must attah th gratst importan to th go's oral, so I must go to all thos who ha any rputation for knowlg to xamin its maning. An y th og, gntlmn of th jury for I must tll you th truth I xprin somthing lik this: in my invstigation in th srvi of th go I foun that thos who ha th highst rputation wr narly th most fiint, whil thos who wr thought to infrior wr mor knowlgal. I must giv you an aount of my journyings as if thy wr laours I ha unrtakn to prov th oral irrfutal. Aftr th politiians, I wnt to th pots, th writrs of tragis an ithyrams an th othrs, intning in thir as to ath myslf ing mor ignorant thn thy. So I took up thos poms with whih thy sm to hav takn most troul an ask thm what thy mant, in orr that I might at th sam tim larn somthing from thm. I am asham to tll you th truth, gntlmn, ut I must. Almost all th ystanrs might hav xplain th poms ttr than thir authors oul. I soon raliz that pots o not ompos thir poms with knowlg, ut y som inorn talnt an y inspiration, lik srs an prophts who also say many fin things without any unrstaning of what thy say. Th pots sm to m to hav ha a similar xprin. At th sam tim I saw that, aus of thir potry, thy thought thmslvs vry wis mn in othr rspts, whih thy wr not. So thr again I withrw, thinking that I ha th sam avantag ovr thm as I ha ovr th politiians

4 Introution to Wstrn Philosophy Th Apology 4 Finally I wnt to th raftsmn, for I was onsious of knowing pratially nothing, an I knw that I woul fin that thy ha knowlg of many fin things. In this I was not mistakn; thy knw things I i not know, an to that xtnt thy wr wisr than I. But, gntlmn of th jury, th goo raftsmn sm to m to hav th sam fault as th pots: ah of thm, aus of his suss at his raft, thought himslf vry wis in othr most important pursuits, an this rror of thirs ovrshaow th wisom thy ha, so that I ask myslf, on half of th oral, whthr I shoul prfr to as I am, with nithr thir wisom nor thir ignoran, or to hav oth. Th answr I gav myslf an th oral was that it was to my avantag to as I am. As a rsult of this invstigation, gntlmn of th jury, I aquir muh unpopularity, of a kin that is har to al with an is a havy urn; many slanrs am from ths popl an a rputation for wisom, for in ah as th ystanrs thought that I myslf possss th wisom that I prov that my intrloutor i not hav. What is proal, gntlmn, is that in fat th go is wis an that his oraular rspons mant that human wisom is worth littl or nothing, an that whn h says this man, Sorats, h is using my nam as an xampl, as if h sai: "This man among you, mortals, is wisst who, lik Sorats, unrstans that his wisom is worthlss." So vn now I ontinu this invstigation as th go a m an I go aroun sking out anyon, itizn or strangr, whom I think wis. Thn if I o not think h is, I om to th assistan of th go an show him that h is not wis. Baus of this oupation, I o not hav th lisur to ngag in puli affairs to any xtnt, nor in to look aftr my own, ut I liv in grat povrty aus of my srvi to th go. Furthrmor, th young mn who follow m aroun of thir own fr will, thos who hav most lisur, th sons of th vry rih, tak plasur in haring popl qustion; thy thmslvs oftn imitat m an try to qustion othrs. I think thy fin an aunan of mn who liv thy hav som knowlg ut know littl or nothing. Th rsult is that thos whom thy qustion ar angry, not with thmslvs ut with m. Thy say: "That man Sorats is a pstilntial fllow who orrupts th young." If on asks thm what h os an what h tahs to orrupt thm, thy ar silnt, as thy o not know, ut, so as not to appar at a loss, thy mntion thos ausations that ar availal against all philosophrs, aout "things in th sky an things low th arth," aout "not living in th gos" an "making th wors th strongr argumnt;" thy woul not want to tll th truth, I'm sur, that thy hav n prov to lay laim to knowlg whn thy know nothing. Ths popl ar amitious, violnt an numrous; thy ar ontinually an onviningly talking aout m; thy hav n filling your ars for a long tim with vhmnt slanrs against m. From thm Mltus attak m, an Anytus an Lyon, Mltus ing vx on half of th pots, Anytus on half of th raftsmn an th politiians, Lyon on half of th orators, so that, as I start out y saying, I shoul surpris if I oul ri you of so muh slanr in so short a tim. That, gntlmn of th jury, is th truth for you. I hav hin or isguis nothing. I know wll nough that this vry onut maks m unpopular, an this is proof that what I say is tru, that suh is th slanr against m, an that suh ar its auss. If you look into this ithr now or latr, this is what you will fin. Lt this suffi as a fn against th hargs of my arlir ausrs. Aftr this I shall try to fn myslf against Mltus, that goo an patrioti man, as h says h is, an my latr ausrs. As ths ar a iffrnt lot of ausrs, lt us again tak up thir sworn position. It gos somthing lik this: Sorats is guilty of orrupting th young an of not living in th gos in whom th ity livs, ut in othr nw spiritual things. Suh is thir harg. Lt us xamin it point y point. H says that I am guilty of orrupting th young, ut I say that Mltus is guilty of aling frivolously with srious mattrs, of irrsponsily ringing popl into ourt, an of profssing to sriously onrn with things aout non of whih h has vr ar, an I shall try to prov 23 24

5 Introution to Wstrn Philosophy Th Apology 5 that this is so. Com hr an tll m, Mltus. Surly you onsir it of th gratst importan that our young mn as goo as possil? In I o. Com thn, tll th jury who improvs thm. You oviously know, in viw of your onrn. You say you hav isovr th on who orrupts thm, namly m, an you ring m hr an aus m to th jury. Com, inform th jury an tll thm who it is. You s, Mltus, that you ar silnt an know not what to say. Dos this not sm shamful to you an a suffiint proof of what I say, that you hav not n onrn with any of this? Tll m, my goo sir, who improvs our young mn? Th laws. That is not what I am asking, ut what prson who has knowlg of th laws to gin with? Ths jurymn, Sorats. How o you man, Mltus? Ar ths al to uat th young an improv thm? Crtainly. All of thm, or som ut not othrs? All of thm. Vry goo, y Hra. You mntion a grat aunan of nfators. But what aout th auin? Do thy improv th young or not? Thy o, too. What aout th mmrs of Counil? Th Counillors, also. But, Mltus, what aout th assmly? Do mmrs of th assmly orrupt th young, or o thy all improv thm? Thy improv thm. All th Athnians, it sms, mak th young into fin goo mn, xpt m, an I alon orrupt thm. Is that what you man? That is most finitly what I man. You onmn m to a grat misfortun. Tll m: os this also apply to horss o you think? That all mn improv thm an on iniviual orrupts thm? Or is quit th ontrary tru, on iniviual is al to improv thm, or vry fw, namly th hors rrs, whras th majority, if thy hav horss an us thm, orrupt thm? Is that not th as, Mltus, oth with horss an all othr animals? Of ours it is, whthr you an Anytus say so or not. It woul a vry happy stat of affairs if only on prson orrupt our youth, whil th othrs improv thm. You hav ma it suffiintly ovious, Mltus, that you hav nvr ha any onrn for our youth; you show your iniffrn larly; that you hav givn no thought to th sujts aout whih you ring m to trial. An y Zus, Mltus, tll us also whthr it is ttr for a man to liv among goo or wik fllow-itizns. Answr, my goo man, for I am not asking a iffiult qustion. Do not th wik o som harm to thos who ar vr losst to thm, whras goo popl nfit thm? Crtainly. An os th man xist who woul rathr harm than nfit y his assoiats? Answr, my goo sir, for th law orrs you to answr. Is thr any man who wants to harm? Of ours not. Com now, o you aus m hr of orrupting th young an making thm wors liratly or unwillingly? Dliratly. What follows, Mltus? Ar you so muh wisr at your ag than I am at min that you unrstan that wik popl always o som harm to thir losst nighors whil goo popl o thm goo, ut I hav rah suh a pith of ignoran that I o not raliz this, namly that if I mak on of my assoiats wik I run th risk of ing harm y him so that I o suh a grat vil liratly, as you say? I o not liv you, Mltus, an I o not think anyon ls will. Eithr I o not orrupt th young or, if I o, it is unwillingly, an you ar lying in ithr as. Now if I orrupt thm unwillingly, th law os not rquir you to ring popl to ourt for suh unwilling wrongoings, ut to gt hol of thm privatly, to instrut thm an xhort thm; for larly, if I larn ttr, I shall as to o what I am oing unwillingly. You, howvr, hav avoi my ompany an wr unwilling to instrut m, ut you ring m hr, whr th law rquirs on to ring thos who ar in n of punishmnt, not of instrution

6 Introution to Wstrn Philosophy Th Apology 6 An so, gntlmn of th jury, what I sai is larly tru: Mltus has nvr n at all onrn with ths mattrs. Nonthlss tll us, Mltus, how you say that I orrupt th young; or is it ovious from your position that it is y tahing thm not to liv in th gos in whom th ity livs ut in othr nw spiritual things? Is this not what you say I tah an so orrupt thm? That is most rtainly what I o say. Thn y thos vry gos aout whom w ar talking, Mltus, mak this larr to m an to th jury: I annot sur whthr you man that I tah th lif that thr ar som gos an thrfor I myslf liv that thr ar gos an am not altogthr an athist, nor am I guilty of that not, howvr, th gos in whom th ity livs, ut othrs, an that this is th harg against m, that thy ar othrs. Or whthr you man that I o not liv in gos at all, an that this is what I tah to othrs. This is what I man, that you o not liv in gos at all. You ar a strang fllow, Mltus. Why o you say this? Do I not liv, as othr mn o, that th sun an th moon ar gos? No, y Zus, jurymn, for h says that th sun is ston, an th moon arth. My ar Mltus, o you think you ar prosuting Anaxagoras? Ar you so ontmptuous of th jury an think thm so ignorant of lttrs as not to know that th ooks of Anaxagoras of Clazomna ar full of thos thoris, an furthr, that th young mn larn from m what thy an uy from tim to tim for a rahma, at most, in th ookshops, an riiul Sorats if h prtns that ths thoris ar his own, spially as thy ar so asur? Is that, y Zus, what you think of m, Mltus, that I o not liv that thr ar any gos? That is what I say, that you o not liv in th gos at all. You annot liv, Mltus, vn, I think, y yourslf. Th man appars to m, gntlmn of th jury, highly insolnt an unontroll. H sms to hav ma this position out of insoln, violn an youthful zal. H is lik on who ompos a ril an is trying it out: "Will th wis Sorats raliz that I am jsting an ontraiting myslf, or shall I iv him an othrs?" I think h ontraits himslf in th affiavit, as if h sai: "Sorats is guilty of not living in gos ut living in gos," an surly that is th part of a jstr! Examin with m, gntlmn, how h appars to ontrait himslf, an you, Mltus, answr us. Rmmr, gntlmn, what I ask you whn I gan, not to rat a isturan if I pro in my usual mannr. Dos any man, Mltus, liv in human ativitis who os not liv in humans? Mak him answr, an not again an again rat a isturan. Dos any man who os not liv in horss liv in horsmn's ativitis? Or in flut-playing ativitis ut not in flut-playrs? No, my goo sir, no man oul. If you ar not willing to answr, I will tll you an th jury. Answr th nxt qustion, howvr. Dos any man liv in spiritual ativitis who os not liv in spirits? No on. Thank you for answring, if rlutantly, whn th jury ma you. Now you say that I liv in spiritual things an tah aout thm, whthr nw or ol, ut at any rat spiritual things aoring to what you say, an to this you hav sworn in your position. But if I liv in spiritual things I must quit invitaly liv in spirits. Is that not so? It is in. I shall assum that you agr, as you o not answr. Do w not liv spirits to ithr gos or th hilrn of gos? Ys or no? Of ours. Thn sin I o liv in spirits, as you amit, if spirits ar gos, this is what I man whn I say you spak in rils an in jst, as you stat that I o not liv in gos an thn again that I o, sin I o liv in spirits. If on th othr han th spirits ar hilrn of th gos, astar hilrn of th gos y nymphs or som othr mothrs, as thy ar sai to, what man woul liv hilrn of th gos to xist, ut not gos? That woul just as asur as to liv th young of horss an asss, namly muls, to xist, ut not to liv in th xistn of horss an asss. You must hav ma this position, Mltus, ithr to tst us or aus you wr at a loss 27

7 Introution to Wstrn Philosophy Th Apology 7 to fin any tru wrongoing of whih to aus m. Thr is no way in whih you oul prsua anyon of vn small intllign that it is possil for on an th sam man to liv in spiritual ut not also in ivin things, an thn again for that sam man to liv nithr in spirits nor in gos nor in hros. I o not think, gntlmn of th jury, that it rquirs a prolong fn to prov that I am not guilty of th hargs in Mltus' position, ut this is suffiint. On th othr han, you know that what I sai arlir is tru, that I am vry unpopular with many popl. This will my unoing, if I am unon, not Mltus or Anytus ut th slanrs an nvy of many popl. This has stroy many othr goo mn an will, I think, ontinu to o so. Thr is no angr that it will stop at m. Somon might say: 'Ar you not asham, Sorats, to hav follow th kin of oupation that has l to your ing now in angr of ath?" Howvr, I shoul right to rply to him: "You ar wrong, sir, if you think that a man who is any goo at all shoul tak into aount th risk of lif or ath; h shoul look to this only in his ations, whthr what h os is right or wrong, whthr h is ating lik a goo or a a man." Aoring to your viw, all th hros who i 2 at Troy wr infrior popl, spially th son of Thtis who was so ontmptuous of angr ompar with isgra. Whn h was agr to kill Htor, his goss mothr warn him, as I liv, in som suh wors as ths: "My hil, if you avng th ath of your omra, Patrolus, an you kill Htor, you will i yourslf, for your ath is to follow immiatly aftr Htor's." Haring this, h spis ath an angr an was muh mor afrai to liv a owar who i not avng his frins. "Lt m i at on," h sai, "whn on I hav givn th wrongor his srts, rathr than rmain hr, a laughing-stok y th urv ships, a urn upon th arth." Do you think h gav thought to ath an angr? This is th truth of th mattr, gntlmn of th jury: whrvr a man has takn a position that h livs to st, or has n pla y his ommanr, thr h must I think rmain an fa angr, without a thought for ath or anything ls, rathr than isgra. It woul hav n a raful way to hav, gntlmn of th jury, if, at Potiaa, Amphipolis an Dlium, I ha, at th risk of ath, lik anyon ls, rmain at my post whr thos you ha lt to omman ha orr m, an thn, whn th go orr m, as I thought an liv, to liv "th lif of a philosophr, to xamin myslf an othrs, I ha aanon my post for far of ath or anything ls. That woul hav n a raful thing, an thn I might truly hav justly n rought hr for not living that thr ar gos, isoying th oral, faring ath, an thinking I was wis whn I was not. To far ath, gntlmn, is no othr than to think onslf wis whn on is not, to think on knows what on os not know. No on knows whthr ath may not th gratst of all lssings for a man, yt mn far it as if thy knw that it is th gratst of vils. An surly it is th most lamworthy ignoran to liv that on knows what on os not know. It is prhaps on this point an in this rspt, gntlmn, that I iffr from th majority of mn, an if I wr to laim that I am wisr than anyon in anything, it woul in this that as I hav no aquat knowlg of things in th unrworl, so I o not think I hav. I o know, howvr, that it is wik an shamful to o wrong, to isoy on's suprior, h go or man. I shall nvr far or avoi things of whih I o not know, whthr thy may not goo rathr than things that I know to a. Evn if you aquitt m now an i not liv Anytus, who sai to you that ithr I shoul not hav n rought hr in th first pla, or that now I am hr, you annot avoi xuting m, for if I shoul aquitt, your sons woul pratis th tahings of Sorats an all thoroughly orrupt; if you sai to m in this rgar: "Sorats, w o not liv i.., Ahills

8 Introution to Wstrn Philosophy Th Apology 8 Anytus now; w aquit you, ut only on onition that you spn no mor tim on this invstigation an o not pratis philosophy, an if you ar aught oing so you will i;" if, as I say, you wr to aquit m on thos trms, I woul say to you: "Gntlmn of th jury, I am gratful an I am your frin, ut I will oy th go rathr than you, an as long as I raw rath an am al, I shall not as to pratis philosophy, to xhort you an in my usual way to point out to anyon of you whom I happn to mt: Goo Sir, you ar an Athnian, a itizn of th gratst ity with th gratst rputation for oth wisom an powr; ar you not asham of your agrnss to possss as muh walth, rputation an honours as possil, whil you o not ar for nor giv thought to wisom or truth or th st possil stat of your soul?" Thn, if on of you isputs this an says h os ar, I shall not lt him go at on or lav him, ut I shall qustion him, xamin him an tst him, an if I o not think h has attain th goonss that h says h has, I shall rproah him aus h attahs littl importan to th most important things an gratr importan to infrior things. I shall trat in this way anyon I happn to mt, young an ol, itizn an strangr, an mor so th itizns aus you ar mor kinr to m. B sur that this is what th go orrs m to o, an I think thr is no gratr lssing for th ity than my srvi to th go. For I go aroun oing nothing ut prsuaing oth young an ol among you not to ar for your oy or your walth in prfrn to or as strongly as for th st possil stat of your soul, as I say to you: "Walth os not ring aout xlln, ut xlln maks walth an vrything ls goo for mn, oth iniviually an olltivly." Now if y saying this I orrupt th young, this avi must harmful, ut if anyon says that I giv iffrnt avi, h is talking nonsns. On this point I woul say to you, gntlmn of th jury: "Whthr you liv Anytus or not, whthr you aquit m or not, o so on th unrstaning that this is my ours of ation, vn if I am to fa ath many tims." Do not rat a isturan, gntlmn, ut ai y my rqust not to ry out at what I say ut to listn, for I think it will to your avantag to listn, an I am aout to say othr things at whih you will prhaps ry out. By no mans o this. B sur that if you kill th sort of man I say I am, you will not harm m mor than yourslvs. Nithr Mltus nor Anytus an harm m in any way; h oul not harm m, for I o not think it is prmitt that a ttr man harm y a wors; rtainly h might kill m, or prhaps anish or isfranhis m, whih h an may othrs think to grat harm, ut I o not think so. I think h is oing himslf muh gratr harm oing what h is oing now, attmpting to hav a man xut unjustly. In, gntlmn of th jury, I am far from making it fn now on my own half, as might thought, ut on yours, to prvnt you from wrongoing y mistrating th go's gift to you y onmning m; for if you kill m you will not asily fin anothr lik m. I was attah to this ity y th go though it sms a riiulous thing to say as upon a grat an nol hors whih was somwhat sluggish aus of its siz an n to stirr up y a kin of gafly. It is to fulfill som suh funtion that I liv th go has pla m in th ity. I nvr as to rous ah an vryon of you, to prsua an rproah you all ay long an vrywhr I fin myslf in your ompany. Anothr suh man will not asily om to among you, gntlmn, an if you liv m you will spar m. You might asily annoy with m as popl ar whn thy ar arous from a oz, an strik out at m; if onvin y Anytus you oul asily kill m, an thn you oul slp on for th rst of your ays, unlss th go, in his ar for you, snt you somon ls. That I am th kin of prson to a gift of th go to th ity you might raliz from th fat that it os not sm lik human natur for m to hav nglt all my own affairs an to hav tolrat this nglt now for so many yars whil I was always onrn with you, approahing ah on of you lik a fathr or an lr rothr to prsua you to ar for virtu (art ). Now if I profit from this y harging a f for my avi, thr woul som sns to it, ut you an s for yourslvs that, for all thir shamlss ausations, my ausrs hav not n al in thir 30 31

9 Introution to Wstrn Philosophy Th Apology 9 impun to ring forwar a witnss to say that I hav vr riv a f or vr ask for on. I, on th othr han, hav a onvining witnss that I spak th truth, my povrty. It may sm strang that whil I go aroun an giv this avi privatly an intrfr in privat affairs, I o not vntur to go to th assmly an thr avis th ity. You hav har m giv th rason for this in many plas. I hav a ivin or spiritual sign whih Mltus has riiul in his position. This gan whn I was a hil. It is a voi, an whnvr it spaks it turns m away from somthing I am aout to o, ut it nvr nourags m to o anything. This is what has prvnt m from taking part in puli affairs, an I think it was quit right to prvnt m. B sur, gntlmn of th jury, that if I ha long ago attmpt to tak part in politis, I shoul hav i long ago, an nfit nithr you nor myslf. Do not angry with m for spaking th truth; no man will surviv who gnuinly opposs you or any othr row an prvnts th ourrn of many unjust an illgal happnings in th ity. A man who rally fights for justi must la a privat, not a puli, lif if h is to surviv for vn a short tim. I shall giv you grat proofs of this, not wors ut what you stm, s. Listn to what happn to m, that you may know that I will not yil to any man ontrary to what is right, for far of ath, vn if I shoul i at on for not yiling. Th things I shall tll you ar ommonpla an smak of th lawourts, ut thy ar tru. I hav nvr hl any othr offi in th ity, ut I srv as a mmr of th Counil, an our tri Antiohis was prsiing at th tim whn you want to try as a oy th tn gnrals who ha fail to pik up th survivors of th 3 naval attl. This was illgal, as you all rogniz latr. I was th only mmr of th prsiing ommitt to oppos your oing somthing ontrary to th laws, an I vot against it. Th orators wr ray to prosut m an tak m away; an your shouts wr gging thm on, ut I thought I shoul run any risk on th si of law an justi rathr than join you, for far of prison or ath, whn you wr ngag in an unjust ours. This happn whn th ity was still a moray. Whn th oligarhy was stalish, th 4 Thirty summon m to th Hall, along with four othrs, an orr us to ring Lon from Salamis, that h might xut. Thy gav many suh orrs to many popl, in orr to impliat as many as possil in thir guilt. Thn I show again, not in wors ut in ation, that, if it wr not rathr vulgar to say so, ath is somthing I ouln't ar lss aout, ut that my whol onrn is not to o anything unjust or impious. That govrnmnt, powrful as it was, i not frightn m into any wrongoing. Whn w lft th Hall, th othr four wnt to Salamis an rought in Lon, ut I wnt hom. I might hav n put to ath for this, ha not th govrnmnt falln shortly aftrwars. Thr ar many who will witnss to ths vnts. Do you think I woul hav surviv all ths yars if I wr ngag in puli affairs an, ating as a goo man must, am to th hlp of justi an onsir this th most important thing? Far from it, gntlmn of th jury, nor woul any othr man. Throughout my lif, in any puli ativity I may hav ngag in, I am th sam man as I am in privat lif. I hav nvr om to an agrmnt with anyon to at unjustly, nithr with anyon ls nor with anyon of thos who thy slanrously say ar my pupils. I hav nvr n anyon's tahr. If anyon, young or ol, sirs to listn to m whn I am talking an aling with my own onrns, I hav nvr grug this to anyon, ut I o not onvrs whn I riv a f an not whn I o not. I am qually ray to qustion th rih an th poor if anyon is willing to answr my qustions an This was th attl of Arginusa (south of Lsos) in 406 BC., th last Athnian vitory of th war. A violnt storm prvnt th Athnians from rsuing th survivors. For this thy wr tri in Athns an sntn to ath y th assmly. 4. This was th harsh oligarhy that was st up aftr th final fat of Athns in 404 BC. an that rul Athns for som nin months in for th moray was rstor.

10 Introution to Wstrn Philosophy Th Apology 10 listn to what I say. An I annot justly hl rsponsil for th goo or a onut of ths popl, as I nvr promis to tah thm anything an hav not on so. If anyon says that h has larn anything from m, or that h har anything privatly that th othrs i not har, assur that h is not tlling th truth. Why thn o som popl njoy spning onsiral tim in my ompany? You hav har why, gntlmn of th jury, I hav tol you th whol truth. Thy njoy haring thos ing qustion who think thy ar wis, ut ar not. An this is not unplasant. To o this has, as I say, n njoin upon m y th go, y mans of orals an rams, an in vry othr way that a ivin manifstation has vr orr a man to o anything. This is tru, gntlmn, an an asily stalish. If I orrupt som young mn an hav orrupt othrs, thn surly som of thm who hav grown olr an raliz that I gav thm a avi whn thy wr young shoul now thmslvs om up hr to aus m an avng thmslvs. If thy wr unwilling to o so thmslvs, thn som of thir kinr, thir fathrs or rothrs or othr rlations shoul rall it now if thir family ha n harm y m. I s many of ths prsnt hr, first Crito, my ontmporary an fllow msman, th fathr of Critooulos hr; nxt Lysanias of Sphttus, th fathr of Ashins hr; also Antiphon th Cphisian, th fathr of Epigns; an othrs whos rothrs spnt thir tim in this way; Niostratus, th son of Thozotis, rothr of Thootus, an Thootus has i so h oul not influn him; Paralios hr, son of Dmoous, whos rothr was Thags; thr is Aimanttls, son of Ariston, rothr of Plato hr; Aantiorus, rothr of Apolloorus hr. I oul mntion many othrs, som on of whom surly Mltus shoul hav rought in as witnss in his own sph. If h forgot to o so, thn lt him o it now; I will yil tim if h has anything of th kin to say. You will fin quit th ontrary, gntlmn. Ths mn ar all ray to om to th hlp of th orruptor, th man who has harm thir kinr, as Mltus an Anytus say. Now thos who wr orrupt might wll hav rason to hlp m, ut th unorrupt, thir kinr who ar olr mn, hav no rason to hlp m xpt th right an propr on, that thy know that Mltus is lying an that I am tlling th truth. Vry wll, gntlmn of th jury. This, an may othr similar things, is what I hav to say in my fn. Prhaps on of you might angry as h ralls that whn h himslf stoo trial on a lss angrous harg, h gg an pla an implor th jury with many tars, that h rought his hilrn an many of his frins an family into ourt to arous as muh pity as h oul, ut that I o non of ths things, vn though I may sm to running th ultimat risk. Thinking of this, h might fl rsntful towar m an, angry aout this, ast his vot in angr. If thr is suh a on among you I o not m thr is, ut if thr is I think it woul right to say in rply: My goo sir, I too hav a houshol an, in Homr's phras, I am not orn "from oak or rok" ut from mn, so that I hav a family, in thr sons, gntlmn of th jury, of whom on is an aolsnt whil two ar hilrn. Nvrthlss, I will not g you to aquit m y ringing thm hr. Why o I o non of ths things? Not through arrogan, gntlmn, nor through lak of rspt for you. Whthr I am rav in th fa of ath is anothr mattr, ut with rgar to my rputation an yours an that of th whol ity, it os not sm right to m to o ths things, spially at my ag an with my rputation. For it is gnrally liv, whthr it tru or fals, that in rtain rspts Sorats is suprior to th majority of mn. Now if thos of you who ar onsir suprior, it in wisom or ourag or whatvr othr virtu maks thm so, ar sn having lik that, it woul a isgra. Yt I hav oftn sn thm o this sort of thing whn staning trial, mn who ar thought to somoy, oing amazing things as if thy thought it a trril thing to i, an as if thy wr to immortal if you i not xut thm. I think ths mn ring sham upon th ity so that a strangr, too, woul assum that thos who ar outstaning in virtu among th Athnians, whom thy thmslvs slt from thmslvs to 34 35

11 Introution to Wstrn Philosophy Th Apology 11 fill offis of stat an riv othr honours, ar in no way ttr than womn. You shoul not at lik that, gntlmn of th jury, thos of you who hav any rputation at all, an if w o, you shoul not allow it. You shoul mak it vry lar that you will mor raily onvit a man who prforms ths pitiful ramatis in ourt an so maks th ity a laughingstok, than a man who kps quit. Quit apart from th qustion of rputation, gntlmn, I o not think it right to suppliat th jury an to aquitt aus of this ut to tah an prsua thm. It is not th purpos of a juryman's offi to giv justi as a favour to whovr sms goo to him, ut to jug aoring to law, an this h has sworn to o. W shoul not austom you to prjur yourslvs, nor shoul you mak a hait of it. This is irrvrnt onut for ithr of us. Do not m it right for m, gntlmn of th jury, that I shoul at towars you in a way that I o not onsir to goo or just or pious, spially, y Zus, as I am ing prosut y Mltus hr for impity; larly, if I onvin you y my suppliation to o violn to your oath of offi, I woul tahing you not to liv that thr ar gos, an my fn woul onvit m of hot living in thm. This is far from ing th as, gntlmn, for I o liv in thm as non of my ausrs o. I lav it to you an th go to jug m in th way that will st for m an for you. [Th jury now givs its vrit of guilty, an Mltus asks for th pnalty of ath.] Thr ar many othr rasons for my not ing angry with you for onviting m, gntlmn of th jury, an what happn was not unxpt. I am muh mor surpris at th numr of vots ast on ah si, for I i not think th ision woul y so fw vots ut y a grat many. As it is, a swith of only thirty vots woul hav aquitt m. I think myslf that I hav n lar on Mltus' hargs, an not only this, ut it is lar to all that, if Anytus an Lyon ha not join him in ausing m, h woul hav n fin a thousan rahmas for not riving a fifth of th vots. H asssss th pnalty at ath. So it. What ountr-assssmnt shoul I propos to you, gntlmn of th jury? Clarly it shoul a pnalty I srv, an what o I srv to suffr or to pay aus I hav liratly not l a quit lif ut hav nglt what oupis most popl: walth, houshol affairs, th position of gnral or puli orator or th othr offis, th politial lus an fations that xist in th ity? I thought myslf too honst to surviv if I oupi myslf with thos things. I i not follow that path that woul hav ma m of no us ithr to you or to myslf, ut I wnt to ah of you privatly an onfrr upon him what I say is th gratst nfit, y trying to prsua him not to ar for any of his longings for aring that h himslf shoul as goo an as wis as possil, not to ar for th ity's possssions mor than for th ity itslf, an to ar for othr things in th sam way. What o I srv for ing suh a man? Som goo, gntlmn of th jury, if I must truly mak an assssmnt aoring to my srts, an somthing suital. What is suital for a poor nfator who ns lisur to xhort you? Nothing is mor suital, gntlmn, than for suh a man to f in th 5 Prytanum, muh mor suital for him than for anyon of you who has won a vitory at Olympia with a pair or a tam of horss. Th Olympian vitor maks you think yourslf happy; I mak you happy. Bsis, h os not n foo, ut I o. So if I must mak a just assssmnt of what I srv, I assss it at this: fr mals in th Prytanum. Whn I say this you may think, as whn I spok of appals to pity an ntratis, that I spak arrogantly, ut that is not th as, gntlmn of th jury; rathr it is lik this: I am onvin that I nvr willingly wrong anyon, ut I am not onvining you of this, for w hav talk togthr Th Prytanum was th magistrats hall or town hall of Athns. Fr mals at th Prytanum was th rwar givn to th vitorious Olympi athlts.

12 Introution to Wstrn Philosophy Th Apology 12 ut a short tim. If it wr th law with us, as it is lswhr, that a trial for lif shoul not last on ut many ays, you woul onvin, ut now it is not asy to ispl grat slanrs in a short tim. Sin I am onvin that I wrong no on, I am not likly to wrong myslf, to say that I srv som vil an to mak som suh assssmnt against myslf. What shoul I far? That I shoul suffr th pnalty Mltus has assss against m, of whih I say I o not know whthr it is goo or a? Am I thn to hoos in prfrn to this somthing that I know vry wll to an vil an assss th pnalty at that? Imprisonmnt? Why shoul I liv in prison, always sujt to th ruling magistrats th Elvn? A fin, an imprisonmnt until I pay it? That woul th sam thing for m, as I hav no mony. Exil? for prhaps you might apt that assssmnt. I shoul hav to inorinatly fon of lif, gntlmn of th jury, to so unrasonal as to suppos that othr mn will asily tolrat my ompany an onvrsation whn you, my fllow itizns, hav n unal to nur thm, ut foun thm a urn an rsnt thm so that you ar now sking to gt ri of thm. Far from it, gntlmn. It woul a fin lif at my ag to rivn out of on ity aftr anothr, for I know vry wll that whrvr I go th young mn will listn to my talk as thy o hr. If I riv thm away, thy will thmslvs prsua thir lrs to riv m out; if I o not riv thm away, thir fathrs an rlations will riv m out on thir half. Prhaps somon might say: But Sorats, if you lav us will you not al to liv quitly, without talking? Now this is th most iffiult point on whih to onvin som of you. If I say that it is impossil for m to kp quit aus that mans isoying th go, you will not liv m an will think I am ing ironial. On th othr han, if I say that it is th gratst goo for a man to isuss virtu vry ay an thos othr things aout whih you har m onvrsing an tsting myslf an othrs, for th unxamin lif is not worth living for man, you will liv m vn lss. What I say is tru, gntlmn, ut it is not asy to onvin you. At th sam tim, I am not austom to think that I srv any pnalty. If I ha mony. I woul assss th pnalty at th amount I oul pay, for that woul not hurt m, ut I hav non, unlss you ar willing to st th pnalty at th amount I an pay, an prhaps I oul pay you on mina of silvr. So that is my assssmnt. Plato hr, gntlmn of th jury, an Crito an Critoulus an Apolloorus i m put th pnalty at thirty mina, an thy will stan surty for th mony. Wll thn, that is my assssmnt, an thy will suffiint guarant of paymnt. [Th jury now vots again an sntns Sorats to ath.] It is for th sak of a short tim, gntlmn of th jury, that you will aquir th rputation an th guilt, in th ys of thos who want to nigrat th ity, of having kill Sorats, a wis man, for thy who want to rvil you will say that I am wis vn if I am not. If you ha wait ut a littl whil, this woul hav happn of its own aor. You s my ag, that I am alray avan in yars an los to ath. I am saying this not to all of you ut to thos who onmn m to ath, an to ths sam jurors I say: Prhaps you think that I was onvit for lak of suh wors as might hav onvin you, if I thought I shoul say or o all I oul to avoi my sntn. Far from it. I was onvit aus I lak not wors ut olnss an shamlssnss an th willingnss to say to you what you woul most glaly hav har from m, lamntations an tars an my saying an oing many things that I say ar unworthy of m ut that you ar austom to har from othrs. I i not think thn that th angr I ran shoul mak m o anything man, nor o I now rgrt th natur of my fn. I woul muh rathr i aftr this kin of fn than liv aftr making th othr kin. Nithr I nor any othr man shoul, on trial or in war, ontriv to avoi ath at any ost. In it is oftn ovious in attl that on oul sap ath y throwing away on's wapons an y turning to suppliat on's pursurs, an thr ar many ways to avoi ath in vry kin of angr if on will vntur to o or say 38 39

13 Introution to Wstrn Philosophy Th Apology 13 anything to avoi it. It is not iffiult to avoi ath, gntlmn of th jury, it is muh mor iffiult to avoi wiknss, for it runs fastr than ath. Slow an lrly as I am, I hav n aught y th slowr pursur, whras my ausrs, ing lvr an sharp, hav n aught y th quikr, wiknss. I lav you now, onmn to ath y you, ut thy ar onmn y truth to wiknss an injusti. So I maintain my assssmnt, an thy maintain thirs. This prhaps ha to happn, an I think it is as it shoul. Now I want to prophsy to thos who onvit m, for I am at th point whn mn prophsy most, whn thy ar aout to i. I say gntlmn, to thos who vot to kill m, that vngan will om upon you immiatly aftr my ath, a vngan muh harr to ar than that whih you took in killing m. You i this in th lif that you woul avoi giving an aount of your lif, ut I maintain that quit th opposit will happn to you. Thr will mor popl to tst you, whom I now hl ak, ut you i not noti it. Thy will mor iffiult to al with as thy will youngr an you will rsnt thm mor. You ar wrong if you liv that y killing popl you will prvnt anyon from rproahing you for not living in th right way. To sap suh tsts is nithr possil nor goo, ut it is st an asist not to isrit othrs ut to prpar onslf to as goo as possil. With this prophy to you who onvit m, I part from you. I shoul gla to isuss what has happn with thos who vot for my aquittal uring th tim that th offirs of th ourt ar usy an I o not yt hav to part to my ath. So, gntlmn, stay with m awhil, for nothing prvnts us from talking to ah othr whil it is allow. To you, as ing my frins, I want to show th maning of what has ourr. A surprising thing has happn to m, jugs you I woul rightly all jugs. At all prvious tims my familiar prophti powr, my spiritual manifstation frquntly oppos m, vn in small mattrs, whn I was aout to o somthing wrong, ut now that, as you an s for yourslvs, I was fa with what on might think, an what is gnrally thought to, th worst of vils, my ivin sign has not oppos m, ithr whn I lft hom at awn, or whn I am into ourt, or at any tim that I was aout to say somthing uring my sph. Yt in othr talks it oftn hl m ak in th mil of my spaking, ut now it has oppos no wor or of min. What o I think is th rason for this? I will tll you. What has happn to m may wll a goo thing, an thos of us who liv ath to an vil ar rtainly mistakn. I hav onvining proof of this, for it is impossil that my familiar sign i not oppos m if I was not aout to o what was right. Lt us rflt in this way, too, that thr is goo hop that ath is a lssing, for it is on of two things: ithr th a ar nothing an hav no prption of anything, or it is, as w ar tol, a hang an a rloating for th soul from hr to anothr pla. If it is omplt lak of prption, lik a ramlss slp, thn ath woul a grat avantag. For I think that if on ha to pik out that night uring whih a man slpt sounly an i not ram, put si it th othr nights an ays of his lif, an thn s how many ays an nights ha n ttr an mor plasant than that night, not only a privat prson ut th grat king woul fin thm asy to ount ompar with th othr ays an nights. If ath is lik this I say it is an avantag, for all trnity woul thn sm to no mor than a singl night. If, on th othr han, ath is a hang from hr to anothr pla, an what w ar tol is tru an all who hav i ar thr, what gratr lssing oul thr, gntlmn of th jury? If anyon arriving in Has will hav sap from thos who all thmslvs jugs hr, an will fin thos tru jugs who ar sai to sit in jugmnt thr, Minos an Raamanthus an Aaus an Triptolmus an th othr mi-gos who hav n upright in thir own lif, woul that a poor kin of hang? Again, what woul on of you giv to kp ompany with Orphus an Musaus,Hsio an Homr? I am willing to i many tims if that is tru. It woul a wonrful way for m to spn my tim whnvr I mt Palams an Ajax, th son of Tlamon, an any othr of th mn of ol who i through an unjust onvition, to ompar my xprin with thirs. I think it woul plasant. Most 40 41

14 Introution to Wstrn Philosophy Th Apology 14 important, I oul spn my tim tsting an xamining popl thr, as I o hr, as to who among thm is wis, an who thinks h is, ut is not. What woul on not giv, gntlmn of th jury, for th opportunity to xamin th man who l th grat xpition against Troy, or Oyssus, or Sisyphus, an innumral othr mn an womn on oul mntion. It woul an xtraorinary happinss to talk with thm, to kp ompany with thm an xamin thm. In any as, thy woul rtainly not put on to ath for oing so. Thy ar happir thr than w ar hr in othr rspts, an for th rst of tim thy ar athlss, if in what w ar tol is tru. You too must of goo hop as rgars ath, gntlmn of th jury, an kp this on truth in min, that a goo man annot harm ithr in lif or in ath, an that his affairs ar not nglt y th gos. What has happn to m now has not happn of itslf, ut it is lar to m that it was ttr for m to i now an to sap from troul. That is why my ivin sign i not oppos m at any point. So I am rtainly not angry with thos who onvit m, or with my ausrs. Of ours that was not thir purpos whn thy aus an onvit m, ut thy thought thy wr hurting m, an for this thy srv lam. This muh I ask from thm: whn my sons grow up, avng yourslvs y, ausing thm th sam kin of grif that I aus you, if you think thy ar for mony or anything ls mor than thy ar for virtu, or if thy think thy ar somoy whn thy ar nooy. Rproah thm as I rproah you, that thy o not ar for th right things an think thy ar worthy whn thy ar not worthy of anything. If you o this, I shall hav n justly trat y you, an my sons also. Now th hour to part has om. I go to i, you go to liv. Whih of us gos to th ttr lot is known to no on, xpt th go. 42 Plato. Apology, trans. G.M.A. Gru. Pp in Raings in Anint Grk Philosophy: from Thals to Aristotl, 2n. Inianapolis: Haktt Pulishing Company, 2000.

15 Introution to Wstrn Philosophy Th Apology 15 KEY TERMS rh torik rhtori ialktik ialti psyh soul art virtu ir nia irony QUESTIONS 1. In th opning of th Apology how os Sorats ontrast his form of sph with that of his ausrs? 2. What is th Sorati mtho? How os irony funtion in th Sorati mtho? 3. What ar th hargs against Sorats? At th opning of his fns how os Sorats istinguish twn two sts of ausrs? Whih ausrs os h think will harr to rfut? Why? 4. What is th story Sorats tlls th jury of th Athnians onrning what a frin is tol y th oral at Dlphi? What was th point of this story? 5. Aoring to Sorats what nfits for th iniviual an for th stat om from th prati of philosophy? What i Sorats man whn h rfrr to himslf as a gafly? 6. Why os Sorats laim that his ausrs will mor harm y his xution than h? 7. Why osn't Sorats mploy motional appals to pity in orr to sav his lif? 8. What is th jury's vrit an what o th ausrs rommn as a propr pnalty? What ountrpnalty os Sorats propos for himslf? Why os h propos this to his just pnalty? 9. Evn though h may vry wll hav avoi ath, why os Sorats not hoos prison, a fin, xil, or vn siln as a ountrpnalty? Why os Sorats say that th unxamin lif is not worth living? What i h man y this? Was h orrt? Why or why not?