A Philosopher Addressing Philisophists
Philosopher, Socrates, was sent to prison and after addressing the courts, was sentenced to death. At the age of 70, what level of talking and questioning could lead others to not just imprison this man, but sentence him to death by poison?
There are those who speak on what they know. Then, there are those who push you to explain how you really know what you say you know.
If you’ve ever been on a drive with a five years-old who has recently found the sudden urgency to question all that is around them, you most certainly have experienced the endless “why-ings”, quite different from whining.
Why do we have to go? Why can’t we go to the toy store? Why do you tell us to be good? Why do we have to be good? Why is there bad? Why are people bad? Why do I have to always put on my seatbelt? Why can’t I have candy? Why is candy not good for you? Why can’t I talk right now? But, why?
A philosopher is one who goes beyond knowledge, but more importantly, questions the very existence of an answer. That talk you have encountered with a five years-old? Analogically or perhaps presumptuously speaking, a philosopher at its finest.
Now, consider Meletus and all other oppositions of Socrates who not only put him to prison, but held the fate to his death sentence. Why were they drawn so much to rid of a man from society who perhaps had only a few years left to even partake into further existence?
I revisit Plato’s Apology of Socrates to try and break down the very understanding of why this philosopher, an influencer of his time, was put to death. Was his questioning a nuisance or a threat is what I am not entitled to truly ever know. The only entry I have to get close to such understanding is by breaking his address to the courts, mainly Meletus, in the attempt to reflect on the mind of this man.
If you ever get a chance to read Socrates’ long apology reported by his then student, Plato, you might agree to much irony that while one should be pleading his case toward freedom, in hardly any way was Socrates apologizing. I reflect, here, on what I feel supports my conjecture.
Addressing those who have been influenced by his accusers, Socrates begins by stating that although he sees himself to not know much, thus, seeking answers, it is others who have noted him to be a clever man by noting, “unless of course they call a clever speaker the one who speaks the truth”. (pg 1)
“Socrates does injustice and is meddlesome, by investigating the things under the earth and the heavenly things, and by making the weaker speech the stronger, and by teaching others these same things.” (pg 2)
This was the claim suggested to have led to his imprisonment. I must wonder what that sentence would fall under these days. In reference to the weaker speech, does this merely imply empowering the silent to speak out and by doing so, giving strength for others to do the same?
Socrates then, in continuing to emphasize that he would hardly be guilty of what he has been charged, gives such highly claimed regard to Evenus, a man noted by a father he had spoken with to state was one who held wisdom worthy of paying to teach his two sons, not himself. (pg 3)
“I am likely to be a little bit wiser than he in this very thing: that whatever I do not know, I do not even suppose I know.” While under-handing himself, Socrates is pointing out that the opposition does quite the opposite. Thus, suggesting that those who have taken part in his imprisonment are those who are actually the ones who walk around pretending to know everything, not he. Rather, he, Socrates, has always been in seeking answers and truth. (pg 5)
“So I would take up those poems of theirs which it seemed to me they had worked on the most, and I would ask them thoroughly what they meant, so that I might also learn something from them at the same time. I am ashamed to tell you the truth, men; nevertheless, it must be said. Almost everyone present, so to speak, would have spoken better than the poets did about the poetry that they themselves had made.” (pg 5)
The beginning of this reminds me that of a five years-old, really asking the “why” of the intended meaning of anything conveyed. The latter piece to this is announcing Socrates’ discovery that while he tried to find meaning or answers, those who he questioned could not suffice him an explanation.
Addressing one of his accusers, claiming Socrates corrupts the youth, Meletus- “But you avoided associating with me and teaching me, and you were not willing to, but instead you brought me in here, where the law is to bring in those in need of punishment, not learning.” (pg 9)
A strong statement here in that Socrates is addressing Meletus as one who would rather punish another for asking rather than taking the opportunity to teach or provide knowledge to.
“I have never been anyone’s teacher; but if anyone, whether younger or older, desired to hear me speaking and doing my own things, I never begrudged it to him. And I do not converse only when I receive money, and not when I do not receive it: rather, I offer myself to both rich and poor alike for questioning, and if anyone wishes to hear what I say, he may answer me. And whether any of them becomes an upright man or not, I would not justly be held responsible, since I have never promised or taught any instruction to any of them.” (pg 15)
This part of his speech reminds me of the Bible verse, “He who has ears, let him hear.” For those who have ever taught or spoken multitude of times, while there are those who care not to listen, one must still be driven and continue to teach or speak to those willing or wanting to listen.
“But why, then, do some enjoy spending so much time with me? You have heard, men of Athens; I told you the whole truth. It is because they enjoy hearing men examined who suppose they are wise, but are not. For it is not unpleasant.” (pg 16)
This may be here the impetus to Socrates’ death sentence. Imagine having an opportunity to plea for your life before those in power to take it and instead, here is where he proclaims his higher status as one who not only looks down upon his accusers, but have others who have followed him to think the same. The room’s temperature surely rose to higher degree by this time.
“And I can tell you of many others, from among whom Meletus should particularly have offered someone as a witness during his own speech. If he forgot then, let him offer one now—I will yield —and let him say if he has anyone of this sort at all. But you will discover that it is wholly opposite to this, men; that everyone is ready to come to aid me, the corrupter, the one who does evil to their families, as Meletus and Anytus say.” (pg 16)
While Socrates continues to mock his accusers, he also points out that no one has been called, if should be able to, indict him. Instead, many stand around who are ready to be at his defense, the one accused and thus, stands before the courts as the “corrupter”.
“So that I do have a family, and sons too, men of Athens, three of them, one already a youth, and two still children. Nevertheless I will bring none of them forward here in order to beg you to vote to acquit me.” (pg 17)
Socrates reveals his role as a father, that while and even though in prison, presently speaking before judges to plea his case, he has protectively chosen to not involve his own sons.
Socrates explains that he chooses to present his case as a matter of explaining rather than pleading for mercy. “Apart from reputation, men, to me it also does not seem to be just to beg the judge, nor to be acquitted by begging, but rather to teach and to persuade. For the judge is not seated to give away the just things as a gratification, but to judge them.” (pg 17)
Socrates stands affirm, choosing to further explain, refusing to beg pardon for his actions. He merely suggests that those who are in power to judge will give judgment, not justice.
Socrates was found guilty and given the death sentence, but is given chance to further plea his way of death.
“At any rate, the man proposes death as my desert. Well, then. What counterproposal shall I make to you, men of Athens? Or is it not clear that it should be whatever I am worthy of? What then? What am I worthy to suffer or to pay because I did not keep quiet during my life and did not care for the things that the many do—“ (pg 18)
How many of us comply or are complacent of what we are told to be true for the sake of “peace” while accepting the contrary? Which of us have relinquished ourselves of our “why-ing“ days for betterment of truth to surrender to what just is?
“I did not go into matters where, if I did go, I was going to be of no benefit either to you or to myself; instead, I went to each of you privately to perform the greatest benefaction, as I affirm, and I attempted to persuade each of you not to care for any of his own things until he cares for himself, how he will be the best and most prudent possible, nor to care for the things of the city until he cares for the city itself, and so to care for the other things in the same way.” (pg 18)
Who has had a friend, neighbor, or acquaintance to take their time to suggest help of your character or actions? How many have been shunned away?
How many of us have spoken for rather selfish desires, setting aside thought for one’s character? How many suggest to care for their environment, community, the people, and yet, really have given such claims no proactive thought?
Socrates was given the death penalty and about to be sent away to wait for execution:
“For the sake of a little time, men of Athens, you will get a name and be charged with the responsibility, by those wishing to revile the city, for having killed Socrates, a wise man. For those wishing to reproach you will assert that I am wise, even if I am not. At any rate, if you had waited a short time, this would have come about for you of its own accord. For you see that my age is already far advanced in life and close to death. I say this not to all of you, but to those who voted to condemn me to death.” (pg 20)
Socrates asserts here that those in judgment rather be responsible for his demise than just wait for his natural death to arrive.
“But I suspect it is not hard, men, to escape death, but it is much harder to escape villainy. For it runs faster than death. And now I, since I am slow and old, am caught by the slower, while my accusers, since they are clever and sharp, are caught by the faster, by evil.” (pg 21)
Here Socrates expresses a bit of (understandable) hurt and resentment, suggesting his judges as villains and led by evil.
“For if you suppose that by killing human beings you will prevent someone from reproaching you for not living correctly, you do not think nobly. For that kind of release is not at all possible or noble; rather, the kind that is both noblest and easiest is not to restrain others, but to equip oneself to be the best possible.” (pg 21)
My Papa, here, is my reminder. He suggested that Timothy McVeigh be not given the death penalty as we are not the ones to judge. This was tough for me, but to this day, has helped me push through such depths of judgment as Socrates suggests here as not noble.
Nobility is real and yet difficult to attain.
What would become of Socrates after death:
“And certainly the greatest thing is that I would pass my time examining and searching out among those there—just as I do to those here-who among them is wise, and who supposes he is, but is not.” (pg 22)
I smile here to think many greats and those other great minds who have been pardoned of their actions, and thus, forgiven, are bigger and better at what they were made to do or have desired to become-at last. The greatest all in one room. What an everlasting grand ball to see!
“…I at least am not at all angry at those who voted to condemn me and at my accusers. And yet it was not with this thought in mind that they voted to condemn me and accused me: rather, they supposed they would harm me. For this they are worthy of blame.” (pg 23)
Here, Socrates releases his soul of any vile, placing awareness instead toward those who wished to harm him with condemnation.
“This much, however, I beg of them: when my sons grow up, punish them, men, and pain them in the very same way I pained you, if they seem to you to care for money or anything else before virtue. And if they are reputed to be something when they are nothing, reproach them just as I did you: tell them that they do not care for the things they should, and that they suppose they are something when they are worth nothing. And if you do these things, we will have been treated justly by you, both I myself and my sons.” (pg 23)
I think here that Socrates makes his only plea- to think and live as a village; to look after one another; to see that each do right and act right; even if it is not our own children- rather we see each and all as our child.
“But now it is time to go away, I to die and you to live. Which of us goes to a better thing is unclear to everyone except to the god.” (pg 23)
Even to the end, Socrates held himself strong and dignified before the eyes of all- those who had part in wanting him silenced and those whom due to his presence in life, he empowered to voice out.
Socrates. Plato. Aristotle.
How- Why do we still hear and speak of such names?
