Philosophy 302: Ethics

The Ethics of Socrates

Abstract: The ethics of Socrates is briefly outlined.

I. Socrates' Life (469-399 BC): Several features of Socrates' life give insight into
his ethics.

A. As a young man in battle, he distinguished himself for bravery several

times.

B. Socrates exhibited a “daimonion” — a divine sign or inner voice which

issued prohibitory messages in periods of Socratic spells (which some
writers find suggestive of epilepsy).

C. The Delphic Oracle states, “There is no person living wiser than

Socrates.” Socrates interprets this statement as indicating any such
purported wisdom is simply his own knowledge that he was not wise.

D. His persistent questioning of authorities and public figures is probably

intended not to humiliate them, but instead to bring to light truth which
might elucidate a view of the good life.

1. Socrates considered himself a gadfly annoying the state.

2. “Socratic irony” — Socrates' profession of ignorance when he

interviews others is probably sincere in a sense but appears to be
much exaggerated in light of his leading questions which often
shape the path of dialectical inquiry.

E. The great example of the trial and death of Socrates demonstrates the
close connection between his character and his philosophy.

1. Among other accusations, Socrates is found guilty of impiety (not

worshipping the gods the state worships), corruption of the youth
(infusing into the young persons the spirit of criticism of Athenian
society), among other accusations.

2. Socrates refuses avoid his death by leaving Athens, although he

could flee, but such an escape would be contrary to his moral
principles and would be an injustice to the state which was his
parent, his education, and the origin of law.
 3. Ultimately, Socrates' decision not to flee is based on the following
principle of action expressed in Plato's Apology [28B]:

“You are mistaken my friend, if you think that a man who is

worth anything ought to spend his time weighing up the prospects
of life and death. He has only one thing to consider in performing
any action — that is, whether he is acting right or wrongly, like a
good man or a bad one.”[1]

II. During his life Socrates was predominantly interested in ethics.

A. Self-knowledge is a sufficient condition to the good life. Socrates

identifies knowledge with virtue. If knowledge can be learned, so can
virtue. Thus, Socrates states virtue can be taught.

B. He believes “the unexamined life is not worth living.” One must seek
knowledge and wisdom before private interests. In this manner,
knowledge is sought as a means to ethical action.

C. What one truly knows is the dictates of one's conscience or soul: these
ideas form the philosophy of the Socratic Paradox.

III. Socrates' ethical intellectualism has an eudaemological character.

A. Socrates presupposes reason is essential for the good life.

1. One's true happiness is promoted by doing what is right.

2. When your true utility is served (by tending your soul), you are
achieving happiness. Happiness is evident only in terms of a long-
term effect on the soul.

3. The Socratic ethics has a teleological character — consequently,

a mechanistic explanation of human behavior is mistaken. Human
action aims toward the good in accordance with purpose in nature.

B. Socrates states no one chooses evil; no one chooses to act in ignorance.

1. We seek the good, but fail to achieve it by ignorance or lack of

knowledge as to how to obtain what is good.

2. He believes no one would intentionally harm themselves. When

harm comes to us, although we thought we were seeking the good,
 the good is not obtained in such a case since we lacked knowledge
as to how best to achieve the good.

3. Aristotle's criticism of Socrates belief that no one intentionally

harms oneself is that an individual might know what is best, and
yet still fail to act rightly.

C. Socrates' influence extends to many different subsequent ethical theories

in the Western World. Some specific aspects of Socrates' ethical
influence is shown in the following chart.

Socratic Ethics

Platonism Hedonism Cynicism Stoicism

Zeno of Citium
teleological Aristippus
Diogenes Epictetus
character Epicurus
Marcus Aurelius
emotional
the example
"the good" happiness independence;
of Socrates
self-knowledge

IV. Some proposed objections to the Socratic Ethics are as follows.

A. If evil were never done deliberately or voluntarily, then evil would be an

involuntary act and consequently no one could properly be held responsible for
the evil that is done.

B. Since, on Socrates' view, the good is that which furthers a person's real
interests, it will follow that if the good is known, people will seek it. But many
times people do not.

C. If moral laws were objective and independent of feelings, and if knowledge

were to be identified with virtue, then it would seem to follow that moral
problems are always capable of rational resolution. But often they are not.

D. Psychiatric evidence shows sometimes people behave in an entirely self-

damning manner. For example, St. Paul said, “For I do not do the good I want,
but the evil I do not want is what I do.”[2]

E. If Sigmund Freud's psychoanalytical theory is correct, we are often unaware of

rationalizing unethical actions in order to maintain our self-respect. That is, this
kind of defense mechanism leads to self-deceptive. With respect to Freud's
definition, Margaret Boden points out, “Insofar as defence mechanisms are
employed by normal, neurotic, and psychotic personalities, they may be
regarded as universal features of the human mind.”[3]