Читать книгу PLATO - Hoshang Khambatta - Страница 13

Overview: Though this dialogue is known as Apology, Plato is not making an apology to anyone. The Greek word Apologia in the original title refers to a speech made in a court of law, by a person defending himself. Plato is relating the trial of Socrates for impiety and corruption of the young. Though there is no record of the actual speech Socrates made in his defense, this is Plato’s representation of that speech. Though Plato was present at the trial, there is no way of knowing how closely it conforms to the original.

Socrates is charged with impiety for not believing in The Gods of Athens and for corrupting the young. Socrates uses Apollo’s representative on the earth, the Oracle of Delphi, in his defense – and states that wisdom cannot be taught by a teacher. He emphasizes that, just because someone is an expert in a particular subject, this does not necessarily make him knowledgeable in anything else. He asks people to recognize when they do not know what they think they know. He contends that death is better than living as a coward. Socrates never personally cared much for poets or ancient Greek myths, but he did use them in his defense.

Socrates could perhaps have saved his life by using a more humble tone, but he refuses this defense. He suggests that men should care less for their bodies or wealth and more for their souls, repeating that it is better to die than to live as a coward. He implores the members of the jury to think for themselves and judge him by the facts.

The court was comprised of 501 Citizens of Athens from different walks of life. The court acts as both judge and jury and determines the innocence or the extent of guilt and specifies the sentence if the defendant is found guilty.

Meletus has pressed charges of impiety and of corrupting the youth of Athens against Socrates. These charges were presented in flowery language that asked for a sentence of death. Meletus also warns the jury not to be swayed by Socrates, as he is an accomplished orator.

Socrates, on his own behalf, declares that he is 70 years old and has never before been in a court of law. Furthermore he is not accustomed to flowery speeches. Rather, he will simply speak in his normal manner, using the everyday language of the market place. He emphasizes that he will speak the truth and hopes that the citizens of Athens will think clearly and judge him on the facts. If Meletus thinks that speaking the truth makes him an accomplished orator, then indeed he is one.

Socrates starts his defense by asserting that Meletus and his associate accusers are lying. They have accused him of studying things in the sky and things below the earth. They have said that he converts poor arguments into strong arguments and teaches this technique to others, thus corrupting the young. This teaching is an impiety against the Athenian Gods, whom the city holds dear. Meletus is lying Socrates repeats. Unlike other philosophers, he charges no fee from his listeners, as he is not teaching anyone for a fee. However, when he talks people are free to listen if they wish, and then make up their own minds.

Socrates, in his usual manner, puts a question to himself. If he has done nothing wrong then why are there so many rumors against him? He answers himself by saying that his troubles began when he tried to find the wisest man in Athens. During his search he found that, just because an individual was wise in one field, that person assumed that he was equally wise in everything. Socrates proved such wise men wrong in their assumptions, and this was how he made enemies. The young people who followed him asked similar questions, which upset more people, creating still more enemies who then charged that Socrates was corrupting the young.

Socrates then talks about his friend Chaerephon, who had died but was still well known to the citizens of Athens. The two of them went to Delphi to ask the oracle who the wisest of men was. The oracle identified that that man as Socrates and announced that there was no one wiser. Socrates had found this reply very puzzling and then tried to find out what the oracle meant.

Socrates felt that he was not the wisest of men. If he was not, however, then what could the oracle mean, as the oracle does not lie. In his inquiries he went to a political public figure of note, whose name he withholds. This political figure appeared to be wise to many people and thought himself so as well. Socrates showed him that, though this man thought he was wise, in reality he was not, and for this reason this unnamed individual disliked Socrates. It was then that Socrates came to his conclusion that neither he nor the prominent politician knew anything worthwhile. However, the difference between the two was that, when the prominent politician thought he knew things that in reality he did not, he believed that he did. On the other hand, “when I,” Socrates explains, “do not know something, I do not think that I do. Hence, to a certain extent I am likely to be wiser than the politician, in that I know what it is that I do not know.” Socrates says that he has repeated this line of argument with many people and so has ended up making many enemies. This was when Socrates realized that he was becoming very unpopular with the Athenian people. Nevertheless, he had felt that what the oracle had said was true, and that his investigations were in the service of The Goddess at Delphi. Socrates had thus concluded that those who had the highest reputation were usually the most deficient in knowledge, while those who thought they were inferior were, in reality, more knowledgeable.

Socrates then explains that he continued his examination in fields other than politics. He asked the poets to explain their poems and found that they could not. Instead the common folk were better at explaining them than the authors themselves. From this finding, Socrates states, he concluded that poets had talent and inspiration and said fine things, but they did so without understanding their own works. Because of their poetry they thought that they were wise in other matters as well, but in reality they were not.

Socrates then notes that he has examined people in other walks of life. He has found that craftsmen knew many more things about their craft than he did. However, these craftsmen then felt that, since they knew so much about their craft, they must also be wise in other things as well. Demonstrably they were not.

Then Socrates, on behalf of the oracle, asks himself whether he should prefer to be what he is, neither wise nor ignorant, or whether he should admit to being both. The answer he gives to himself and to the oracle is that it is to his advantage to be what he is. This conclusion Socrates proposes, has resulted in his making many enemies.

Socrates believes that the oracle was correct in saying that “human wisdom is worth nothing.” He understands that wisdom is worthless. The young people who follow Socrates question others who think that they are wise and try to prove them wrong. Because of such followers, Socrates has collected many enemies who say that he corrupts the young. However, when he has turned around and asked his enemies how he corrupts the young, they have been unable to answer him. These critics fall back on the spurious accusations hurled at all philosophers who maintain that philosophers inquire: “about those things in the sky and things below the earth” and then assert that: “they do not believe in The Gods and make the weaker argument more appealing than the stronger argument.” These accusers will not accept that their claim to knowledge is bogus.

Meletus has accused Socrates on behalf of poets, craftsmen, and orators. Socrates reiterates that he has told the truth and hidden nothing and that his self-defense must then be what makes him unpopular.

As for the other charges brought against Socrates by Meletus, the deposition says that Socrates was guilty of corrupting the young and not believing in The Gods of Athens. Instead of directly defending himself, Socrates promotes new spiritual ideas. He turns this argument around telling Meletus that he is irresponsible for bringing people to court and professing to care for things that he has never cared about before. Socrates points out that as Meletus seems to know only those who corrupt the young, why can he not say who improves them? At first Meletus remains silent, but on further prodding he answers this question with a brief response – “the laws.” Socrates accuses him of evading the question and asks who has knowledge of the laws? Socrates continues, stating that it appears that everyone improves the young but only Socrates corrupts them, an argument that he finds preposterous. He asks Meletus if it is better to live amongst good or wicked fellow citizens? “Don’t the wicked do some harm and the good provide some benefits?” Meletus agrees to this hypothesis. Socrates then asks whether a man would rather be harmed or benefited. Is there any man who wants to be harmed? Meletus agrees that there is no such man. Socrates continues his questions, asking Meletus if he believes that Socrates corrupts the young deliberately or unwillingly? Meletus replies: “deliberately.” Socrates then asks whether Meletus believes that he does not believe in The Gods at all and considers him to be an atheist? Meletus replies that indeed, he thinks that Socrates is an atheist. Socrates replies that, just as other people do, he believes in the sun and moon as Gods. Meletus refutes that statement. Socrates turns the question around and asks Meletus whether he is also prosecuting Anaxagoras, the astronomer? Does Meletus know that people can buy books by Anaxagoras for a small sum and learn all about The Gods, without any help from Socrates? Socrates then questions Meletus further about the so-called “spiritual things.” They both agree that if Socrates talks about spiritual things, he must believe in spirits. Now, Socrates points out that spirits are either Gods or children of Gods and thus if Socrates believes in them he cannot be an atheist and so Meletus is contradicting himself. Socrates agrees that he is unpopular with many people and that this reputation might be his undoing. He allows that some would question him about following an occupation that puts him in danger of death, but he asserts that death is better than disgrace. If a person’s actions are correct, then his death is of no consequence. He reminds the jury that, during the battle of Troy, Achilles, is prepared to kill Hector to avenge the death of his comrade, Patroclus. The Goddess Athena has warned him that, if he kills Hector, his own death will soon follow. Achilles replies, saying that he despises death and danger, but is afraid of living as a coward if he does not avenge his comrade’s death. Socrates underscores that Achilles was prepared to die rather than live, saying that death may be the greatest blessing and men should not fear it.

Socrates summarizes his defense by saying that, if he had to promise never to practice philosophy again to spare his life, he would reject that offer. He goes on to say that he would continue to persuade young people to care not for their own bodies or for wealth, but only for their souls. Wealth does not bring excellence, but excellence brings wealth. Whether the jury passes the sentence of death or not, Socrates states, what he said earlier will be his course of action. He further adds that if they do sentence him to death they will do more harm to themselves than to him. He says that Meletus and the others can put him to death but they can not harm him. Socrates ends his defense and refuses to plead for any favors or for his life.

The jury finds Socrates guilty, and Meletus asks for the death penalty. Socrates comments that he is not angry with anyone but that he is surprised that he was convicted by such a very small majority. Despite the verdict he still does not consider himself guilty of any of the charges.

Some members of the council try to assess a fine rather than the death penalty. Socrates comments he has no funds to pay a fine. Some citizens offered to pay the fine for him, but the jury declines to assess a fine. The sentence of death cannot be carried out for about a month because the state galley is on a religious pilgrimage to the Island of Delos and the law forbids carrying out the death sentence when the ship is not harbored at Athens. During this delay his friends offer to bribe the jailors to free him so that he can escape but once again Socrates refuses their help. He avers that, as a citizen of Athens, he was tried and found guilty. He will obey the laws of the city. When the time comes to depart from this life, he will go on to die, and they will go on to live without him. Who goes to a better place is only known to The Gods.