APOLOGY – BY PLATO

Notes (reading)

- My accusers have started persuading you by calling me an accomplished speaker, but that is
not true all I call my self is the speaker of truth.
- All I will say will be the truth and not in the stylized way in which the others speak,
- I apologize for the way I speak, since I do not know the language of court,, please treat me
like a stranger.
- Focus on what im saying instead of how I am saying, since that is what a good judge should
do.
- I will first defend old accusation and then the ones by Anytus and his frieds. Simply because
the older ones have been persuaded you since a long time now as they have been existing
since some of you were kids, hence you must be more persuaded by those, therefore I fear
the old accusations more.
- Old accusation says-
1. Socrates is a student of all things under the sky
2. He makes the worse argument stronger
3. He does not believe in god
These are numerus accusers and not just one, they are unknown.
- Acuser 1 (Melatus)- Socrates is guilty of wrongdoing in that he busies himself studying things
in the sky and below the earth; he makes the worse into the stronger argument, and he
teaches these same things to others.
- Socrates – this accusation seems to be inspired from a comedy.i only sak questions. I focus is
on moral and ethical discussions rather than speculative or mystical pursuits. I don’t
disparage knowledge of such matters I just don’t engae in them.
- Accusation 2- you teach people similar things and charge fees.
- S - I don’t teach, I don’t charge a fee. He tells a story about meeting Callias, a wealthy man
who spends a lot of money on education for his sons. Socrates asks Callias if he has found
someone to teach his sons how to be good people, just as one might hire a horse trainer for
colts or a farmer for calves. Callias mentions a teacher named Evenus from Paros who
charges a modest fee. Socrates admires Evenus for his reasonable fee but admits he doesn't
possess the knowledge or skill to charge for teaching like Evenus does.
- Then what do u do? If you were doing a common thing like others these questions would not
have arisen, since they have u must be doing something uncommon, tell us what is your
occupation?
- S- This has happened Because I have human wisidom, others might have wisiom beyong
human level. Delphi a reliable source asked the oracle if there was anyone wiser than me and
the oracle replied in negative.
The oracle said than im the wisest. dI did not believe this, why did god say im the wisest? Ik
Im not but does go lie?
To understand, he went to someone known for their wisdom to test the oracle's words.
However, after questioning this person, he realized they seemed wise to themselves and
others, but they weren't truly wise. This person didn't like being challenged, and neither did
the people watching .Socrates then tried another supposedly wise person, but the same
thing happened. He realized that while he didn't know much, he was wiser than these
individuals because he was aware of his ignorance. They thought they knew when they
didn't, but he didn't claim knowledge he didn't have. I kept asking more people and more
people kept growing against me.i went to poets, writers after polliticians.
 However, he discovered something surprising: many of those esteemed for their
wisdom were actually quite deficient, while those considered less important were
often more knowledgeable. He recounts his efforts as if they were challenges to
prove the oracle right. It became clear that poets didn't compose their work through
knowledge but rather through talent and inspiration, much like seers and prophets.
Despite this, the poets considered themselves wise because of their poetry, which
Socrates found they were not. So, just as with the politicians, he withdrew, realizing
he had an advantage over them because he knew he lacked understanding, while
they didn't.
socrates concludes his investigation by visiting craftsmen, recognizing their knowledge
surpasses his own. However, he observes that like poets, craftsmen often overestimate their
wisdom due to their expertise in their craft
As a result of his investigations, Socrates became unpopular, burdened with slander and a
reputation for wisdom he didn't claim. He believes the oracle's response suggests that
human wisdom is of little value, and his name is used as an example of someone who
understands the worthlessness of his own wisdom.
Socrates continues his investigations, seeking out anyone he deems wise and questioning
their knowledge. If he finds they're not truly wise, he helps them recognize their ignorance.
This pursuit consumes his time, leaving him with little opportunity for public or personal
affairs and living in poverty due to his devotion to the god's service.
- The young men, sons of the rich follow me while continuethis search of questijng wise men,
they do it for leasire.hence the allegation comes that I corrupt the youth by teaching them
such things.
- But the acusers are silent when I ask that, what exactlyu do I do corrupt the youth, how do I
corrupt the youth?
- These accusers are, ambitious, violent and numerous they have been filling your ears against
me for a long time now.
- This is the truth and this why I have so many allegations and slanders aginst me , ik for a fact
that I am unpopular.
- Now the new accusers claim that -Socrates is guilty of corrupting the young and of not
believing in the gods in whom the city believes, but in other new spiritual things. Melutus is
again one of the accusers here
- S- 1stly it is not me but M who is guilty, Meletus is the one who is guilty, but not of
corrupting the youth. Instead, Dealing frivolously with serious matters: Irresponsibly bringing
people into court: Professing concern without genuine care so he asks -
- S-you consider it of the greatest importance that our young men be as good as possible?
Yes-m. S- since ypu feel im the one who corrupts them, you must also know who improves
them?(m is silent, is this not enough proof, that m is not really concerned with this, its just
motivated by shallow reasons and not genuine concern.
- S- tell me who imptoves the youth?—The laws- m. S- so who knows these laws to imrove
them?--- Jurymen- M. So all theses jurymen, improve the youth?-yes-m S- what about the
audience? Do they also improve?-yes-m. s- so all men improve horses and only one
individual corrupts the/?or is it contrary that only one improves (breeders) and the majority
who use them or has them curropts them? It would be a great world where ionly one
individual corrupts and rest everyone around them improved them, Meletus, that you have
never had any concern for our youth; you show your indifference clearly; that you have given
no thought to the subjects about which you bring me to trial.
- S- And by Zeus, Meletus, tell us also whether it is better for a man to live among good or
wicked fellow-citizens. Do not the wicked do some harm to those who are ever closest to
them, whereas good people benefit them?—Certainly. Is there any man who wants to be
harmed? -ofc not. S- do you accuse me here of corrupting the young and making them worse
- deliberately or unwillingly? — Deliberately. S- I don’t understand why would I make my
associates deliberately wicked if I know that wicked people will harm me and good people
won’t?
- Either I do not corrupt the young or, if I do, it is unwillingly, and you are lying in either case.
Now if I corrupt them unwillingly, the law does not require you to bring people to court for
such unwilling wrongdoings, but to get hold of them privately, to instruct them and exhort
them. You, however, have avoided my company and were unwilling to instruct me, but you
bring me here, where the law requires one to bring those who are in need of punishment,
not of instruction. Socrates argues that Meletus is misusing the legal process by bringing him
to trial rather than following the appropriate steps for someone who may have committed an
unintentional wrong. This undermines the sincerity and legitimacy of Meletus' concern for
the youth and highlights the frivolous and irresponsible nature of the charges.
- S - so u say I corrupt the youth by teaching them not to believe in the gods in whom The city
believes but in other new spiritual things? Is this not what you say I teach and so corrupt
them? —That is most certainly what I do say
- S- so u say I beleve in some gods and not the ones the city believes in , so im not an atheist
or that I don’t beleve in god at all and teach the same?—later-m
- S- m seems to have made this deposition out of insolence, violence and youthful zeal. I think
he contradicts himself in the affidavit, as if he said: "Socrates is guilty of not believing in gods
but believing in gods,"
- S- Does any man, Meletus, believe in human activities who does not believe in humans?
Does any man who does not believe in horses believe in horsemen's activities? Does any
man believe in spiritual activities who does not believe in
- spirits?—No one.s- Now you say that I believe in spiritual things and teach about them,
whether new or old, Do we not believe spirits to be either gods or the children of gods? Yes
or no?—Of course.s- If on the other hand the spirits are children of the gods, bastard
children of the gods by nymphs or some other mothers, as they are said to be, what man
would believe children of the gods to exist, but not gods? That would be just as absurd as to
believe thyoung of horses and asses, namely mules, to exist, but not to believe in the
existence of horses and asses. There is no way in which you could persuadeanyone of even
small intelligence that it is possible for one and the same man to believe in spiritual but not
also in divine things, and then again for that same man to believe neither in spirits nor in
gods nor in heroes. You must have made this deposition, Meletus, either to test us or
because you were at a los to find any true wrongdoing of which to accuse me.
- S- Someone might say: 'Are you not ashamed, Socrates, to have followed the kind of
occupation that has led to your being now in danger of death? Reply- a man should focus on
his actions not risks, focus on what you are doing is good or bad.he gives the eg son of Thetis
who went forward to Kill hector, depite knowing that he would die, the minute after hector
dies. He chose to die once, than living likea coward and dying multiple times. as I thought
and believed, to live "the life of a philosopher, to examine myself and others, I had
abandoned my post for fear of death or anything else. To fear death, gentlemen, is no other
than to think oneself wise when one is not,to think one knows what one does not know
- Socrates concludes by stating that he will never let the fear of something he does not know
(death) override his knowledge and commitment to avoiding actions he knows to be wrong.
 His philosophy prioritizes moral integrity and obedience to ethical principles over the fear of
the unknown.
- Socrates explains that if acquitted on the condition of abandoning his philosophical practice,
he would respectfully decline and continue his mission. He asserts that he must obey the
god's command rather than the jury's. He describes his commitment to practicing philosophy
by engaging people in discussions about virtue and the state of their souls. Socrates
emphasizes that he challenges individuals, especially the citizens of Athens, to reflect on
their priorities, questioning their focus on wealth, reputation, and honors over wisdom,
truth, and the well-being of their souls. Socrates believes his actions are a divine mission and
considers his philosophical practice a great blessing for the city. He aims to persuade people
that excellence and virtue are the foundations of true wealth and goodness, both individually
and collectively.this is the advice I give, I don’t think I corrupt the youtghby giving this advice.
- Socrates emphasizes that his actions are a divine mission intended to benefit the city, and his
death would deprive Athens of this beneficial influence., his death wont be harm to him but
the city
- I am the kind of person to be a gift of the god to the city you might realize from the fact that
it does not seem like human nature for me to have neglected all my own affairs and to have
tolerated this neglect now for so many years while I was always concerned with you,
approaching each one of you like a father or an elder brother to persuade you to care for
virtue.
- Socrates addresses the jury about why he does not engage in public political life, despite
giving private advice. He attributes his abstention to a divine or spiritual sign—a voice that
warns him against certain actions but never instructs him to do anything. This divine
intervention has kept him away from public affairs, which he believes has been beneficial for
his survival and the greater good.Socrates argues that someone who genuinely opposes
injustice and illegality in the city would not survive long in politics. He emphasizes that
fighting for justice requires leading a private life, away from the public eye, to avoid
retribution.
- I do not charge any fees was sharing my opinion, anyone who wants to listen to me listens. I
don’t teach or force my opinions on any one. And I cannot justly be held responsible for the
good or bad conduct of these people, as I never promised to teach them anything and have
not done so. If anyone says that he has learned anything from me, or that he heard anything
privately that the others did not hear, be assured that he is not telling the truth.
- Why then do some people enjoy spending considerable time in my company? Out of leisure.
- I havnt corrupted anyone. If my advice has harmed anyone here ot their family, some one of
whom surely Meletus should have brought in as witness in his own speech. If he forgot to do
so, then let him do it now; I will yield time if he has anything of the kind to say
- Socrates acknowledges that some jurors might expect him to beg and plead for his life, as
other defendants have done by bringing their families to court to elicit sympathy. He
anticipates that some jurors might resent him for not following this practice, thinking him
arrogant or disrespectful.Socrates explains that he refrains from such behavior not out of
arrogance or disrespect, but because he believes it is inappropriate for a man of his age and
reputation. He emphasizes that it would be disgraceful for someone perceived as superior in
wisdom or virtue to act in such a manner, as it suggests a fear of death and undermines their
integrity.
- More over the jury should not be influenced like this It is not the purpose of a juryman's
office to give justice as a favour to whoever seems good to him, but to judge according to
law, and this he has sworn to do.
- The jury now gives the verdict of guilty and Meletus asks for death penalty
- Given this, Socrates argues that he deserves some reward rather than punishment. He
suggests that the appropriate recompense for his service would be to receive free meals at
the Prytaneum, a place of honor usually reserved for benefactors and victors of public
games. He believes this is more fitting than the honor given to Olympic victors because,
unlike them, he provides true happiness and benefit to the city and its citizens. Therefore, he
humorously yet earnestly proposes that he should be rewarded with free meals for his
contributions to society.
- . What should I fear? That I should suffer the penalty Meletus has assessed against me, of
which I say I do not know whether it is good or bad? Am I then to choose in preference to
this something that I know very well to be an evil and assess the penalty at that?
Imprisonment? Why should I live in prison, always subjected to the ruling magistrates the
Eleven? A fine, and imprisonment until I pay it? That would be the same thing for me, as I
have no money. Exile? for perhaps you might accept that assessment It would be a fine life at
my age to be driven out of one city after another, for I know very well that wherever I go the
young men will listen to my talk as they do here. If I drive them away, they will themselves
persuade their elders to drive me out; if I do not drive them away, their fathers and relations
will drive me out on their behalf, I can give some money as fine for penality and plato gan be
my guranteor.
- Jury now decides for death sentence only
- I will not avoid death. At my age it can come anytime, but how will u kill the people who
beleved in me and followed my ways. You are wrong if you believe that by killing people you
will prevent anyone from reproaching you for not living in the right way.
- ocrates addresses those who voted to convict him, prophesying that they will face a harsher
vengeance after his death. He warns them that their actions will not prevent others from
questioning their way of life, and urges them to focus on improving themselves rather than
silencing criticism. He expresses a willingness to discuss the events leading to his trial with
those who supported his acquittal. Socrates then reflects on the absence of his usual divine
sign, which typically warns him against wrongful actions. He interprets this as a positive sign,
suggesting that death may not be the evil it is commonly perceived to be. He concludes that
his lack of divine opposition indicates that his actions may have been just, contrary to what
his critics believe.
- Socrates reflects on the nature of death and considers two possibilities: either death is a
state of complete unconsciousness, similar to dreamless sleep, or it involves a transition to
another realm. He argues that if death is indeed like dreamless sleep, it would be a great
advantage, as it would render eternity as no more than a single night, free from pain or
suffering. Conversely, if death is a relocation to another place where the souls of the
deceased reside, it would be a blessing, as they would escape the imperfect judgments of
earthly courts and find themselves among wise and just judges in the afterlife. Socrates
expresses a desire to meet legendary figures from the past and engage in philosophical
discussions with them, as well as continue his pursuit of wisdom by examining the souls of
the departed to discern true wisdom from mere pretense.
- it was better for me to die now and to escape from trouble. That is why my divine sign did
not oppose me at any point.So I am certainly not angry with those who convicted me, or
with my accusers. Of course that was not their purpose when they accused and convicted
me, but theythought they were hurting me, and for this they deserve blame. This much I ask
from them: when my sons grow up, avenge yourselves by, causing them the same kind of
grief that I caused you, if you think they care for money or anything else more than they care
 for virtue, or if they think they are somebody when they are nobody. Reproach them as I
reproach you, that they do not care forthe right things and think they are worthy when they
are not worthy of anything. If you do this, I shall have been justly treated by you, and my
sons also.
- I go to die, you go to live. Which of us goes to the better lot is known to no one, except the
god