Part 3 of Plato’s Apology runs from margin number 28b to 31c, and is about 1,600 words long.
In it, Socrates does five things.
First, he explains to the jury why he is not ashamed of his actions, comparing himself
to Achilles.
Second, he compares his present situation in court to his time serving as a hoplite
in the Athenian infantry during the Peloponnesian War.
Third, he rejects the possibility of a conditional acquittal, in which he would be given his
freedom if he agreed to stop his philosophical questioning.
Fourth, he reminds the jury that, according to his earlier story of the Oracle, his philosophizing
in Athens is commanded by the god Apollo himself.
Lastly, tells the jury that his philosophical questioning benefits the city, and that killing
him will harm Athens.
In the next part of the video I will give you the text of Part 3, with my notes on the screen.
At the end of the video, I will offer some discussion questions.
Here we go.
Someone will say: And are you not ashamed, Socrates, of a course of life which is likely
to bring you to an untimely end?
To him I may fairly answer: There you are mistaken: a man who is good for anything ought
not to calculate the chance of living or dying; he ought only to consider whether in doing
anything he is doing right or wrong - acting the part of a good man or of a bad.
Whereas, according to your view, the heroes who fell at Troy were not good for much, and [Achilles]
the son of Thetis above all, who altogether despised danger in comparison with disgrace;
and when his goddess mother said to him, in his eagerness to slay Hector, that if he avenged
his companion Patroclus, and slew Hector, he would die himself - "Fate," as she said,
"waits upon you next after Hector"; he, hearing this, utterly despised danger and death, and
instead of fearing them, feared rather to live in dishonor, and not to avenge his friend.
"Let me die next," he replies, "and be avenged of my enemy, rather than abide here by the
beaked ships, a scorn and a burden of the earth."
Had Achilles any thought of death and danger?
For wherever a man's place is, whether the place which he has chosen or that in which
he has been placed by a commander, there he ought to remain in the hour of danger; he
should not think of death or of anything, but of disgrace.
And this, O men of Athens, is a true saying.
Strange, indeed, would be my conduct, O men of Athens, if I who, when I was ordered by
the generals whom you chose to command me at Potidaea and Amphipolis and Delium, remained
where they placed me, like any other man, facing death; if, I say, now, when, as I conceive
and imagine, God orders me to fulfil the philosopher's mission of searching into myself and other
men, I were to desert my post through fear of death, or any other fear; that would indeed
be strange, and I might justly be arraigned in court for denying the existence of the
gods, if I disobeyed the oracle because I was afraid of death: then I should be fancying
that I was wise when I was not wise.
For this fear of death is indeed the pretence of wisdom, and not real wisdom, being the
appearance of knowing the unknown; since no one knows whether death, which they in their
fear apprehend to be the greatest evil, may not be the greatest good.
Is there not here conceit of knowledge, which is a disgraceful sort of ignorance?
And this is the point in which, as I think, I am superior to men in general, and in which
I might perhaps fancy myself wiser than other men, - that whereas I know but little of the
world below, I do not suppose that I know: but I do know that injustice and disobedience
to a better, whether God or man, is evil and dishonorable, and I will never fear or avoid
a possible good rather than a certain evil.
And therefore if you let me go now, and reject the counsels of Anytus, who said that if I
were not put to death I ought not to have been prosecuted, and that if I escape now,
your sons will all be utterly ruined by listening to my words - if you say to me, Socrates,
this time we will not mind Anytus, and will let you off, but upon one condition, that
are to inquire and speculate in this way any more, and that if you are caught doing this
again you shall die; - if this was the condition on which you let me go, I should reply: Men
of Athens, I honor and love you; but I shall obey God rather than you, and while I have
life and strength I shall never cease from the practice and teaching of philosophy, exhorting
anyone whom I meet after my manner, and convincing him, saying: O my friend, why do you who are
a citizen of the great and mighty and wise city of Athens, care so much about laying
up the greatest amount of money and honor and reputation, and so little about wisdom
and truth and the greatest improvement of the soul, which you never regard or heed at all?
Are you not ashamed of this?
And if the person with whom I am arguing says: Yes, but I do care; I do not depart or let
him go at once; I interrogate and examine and cross-examine him, and if I think that
he has no virtue, but only says that he has, I reproach him with undervaluing the greater,
and overvaluing the less.
And this I should say to everyone whom I meet, young and old, citizen and alien, but especially
to the citizens, inasmuch as they are my brethren.
For this is the command of God, as I would have you know; and I believe that to this
day no greater good has ever happened in the state than my service to the God.
For I do nothing but go about persuading you all, old and young alike, not to take thought
for your persons and your properties, but first and chiefly to care about the greatest
improvement of the soul.
I tell you that virtue is not given by money, but that from virtue come money and every
other good of man, public as well as private.
This is my teaching, and if this is the doctrine which corrupts the youth, my influence is
ruinous indeed.
But if anyone says that this is not my teaching, he is speaking an untruth.
Wherefore, O men of Athens, I say to you, do as Anytus bids or not as Anytus bids, and
either acquit me or not; but whatever you do, know that I shall never alter my ways,
not even if I have to die many times.
Men of Athens, do not interrupt, but hear me; there was an agreement between us that
you should hear me out.
And I think that what I am going to say will do you good: for I have something more to
say, at which you may be inclined to cry out; but I beg that you will not do this.
I would have you know that, if you kill such a one as I am, you will injure yourselves
more than you will injure me.
Meletus and Anytus will not injure me: they cannot; for it is not in the nature of things
that a bad man should injure a better than himself.
I do not deny that he may, perhaps, kill him, or drive him into exile, or deprive him of
civil rights; and he may imagine, and others may imagine, that he is doing him a great
injury: but in that I do not agree with him; for the evil of doing as Anytus is doing - of
unjustly taking away another man's life - is greater far.
And now, Athenians, I am not going to argue for my own sake, as you may think, but for
yours, that you may not sin against the God, or lightly reject his boon by condemning me.
For if you kill me you will not easily find another like me, who, if I may use such a
ludicrous figure of speech, am a sort of gadfly, given to the state by the God; and the state
is like a great and noble steed who is tardy in his motions owing to his very size, and
requires to be stirred into life.
I am that gadfly which God has given the state and all day long and in all places am always
fastening upon you, arousing and persuading and reproaching you.
And as you will not easily find another like me, I would advise you to spare me.
I dare say that you may feel irritated at being suddenly awakened when you are caught
napping; and you may think that if you were to strike me dead, as Anytus advises, which
you easily might, then you would sleep on for the remainder of your lives, unless God
in his care of you gives you another gadfly.
And that I am given to you by God is proved by this: - that if I had been like other men,
I should not have neglected all my own concerns, or patiently seen the neglect of them during
all these years, and have been doing yours, coming to you individually, like a father
or elder brother, exhorting you to regard virtue; this I say, would not be like human nature.
And had I gained anything, or if my exhortations had been paid, there would have been some
sense in that: but now, as you will perceive, not even the impudence of my accusers dares
to say that I have ever exacted or sought pay of anyone; they have no witness of that.
And I have a witness of the truth of what I say; my poverty is a sufficient witness.
Now, here are some discussion questions for Part 3 of Plato’s Apology.
First: Someone on the jury might think Socrates is being arrogant or insolent in defending
himself as he does.
Instead, Socrates suggests he is being courageous, like Achilles was at Troy, or like he, Socrates,
was at the Battle of Potidaea.
Make a list of specific things Socrates has said so far, that might be called arrogant.
Then make another list of ways his defense might be seen as courageous.
Which is the better characterization?
Second: Brainstorm some specific ways that having a questioner like Socrates in your
city might benefit the individual citizens, and the city as a whole.
How would a city that included one or two “gadfly philosophers” be better off than
a city that included none?
Those are my discussion questions for Part 3 of Plato’s Apology.
Thanks for watching today; goodbye.