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1

A Note on the Euthyphro Dilemma

100%
SERMAMOGLOU-SOULMAIDI G.
Eirene. Studia Graeca et Latina
|
2017
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vol. 53
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issue 1-2
241-245
EN
This paper argues that Euthyphro 10b–c, which has been taken to be problematic by scholars such as Geach (1966), Cohen (2005 [1971]), and others, is in fact straightforward if one correctly interprets the Greek: the text draws a distinction between an action, expressed by the verb, and a property, expressed by the passive participle.
2
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A Socrates That Does Not Listen. The Euthyphro Case

100%
Rossetti L.
Peitho. Examina Antiqua
|
2011
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vol. 2
|
issue 1
25-38
EN
Walter Kohan has recently observed that Socrates does not seem partic­ularly interested in the opinions of his interlocutors. Consequently, the philosopher is not really involved in a peer to peer relation with them, but rather embarks upon the task of annihilating their ideas. With the situation being as it is, the image of Socrates as a champion of dialogue begins to wobble. While the present paper aims to discuss these claims, a number of issues needs to be accounted for. First of all, the Socratic dialogue does begin in a characteristically symmetrical way, but it becomes more and more asymmetric as the elenchos begins to appear. This is due to the fact the elenchos makes the interlocutors defensive, whereas Socrates can attack freely. Given that, Kohan’s claims seem justified and enlightening, but they should not be regarded as conclusive, since one must neither forget nor undervalue how innovative it was to replace monologue speeches with one-to-one dialogues which offered the opportunity of being involved in unforeseeable conversations.
IT
Walter Kohan has recently observed that Socrates does not seem particularly interested in the opinions of his interlocutors. Consequently, the philosopher is not really involved in a peer to peer relation with them, but rather embarks upon the task of annihilating their ideas. With the situation being as it is, the image of Socrates as a champion of dialogue begins to wobble. While the present paper aims to discuss these claims, a number of issues needs to be accounted for. First of all, the Socratic dialogue does begin in a characteristically symmetrical way, but it becomes more and more asymmetric as the elenchos begins to appear. This is due to the fact the elenchos makes the interlocutors defensive, whereas Socrates can attack freely. Given that, Kohan’s claims seem justified and enlightening, but they should not be regarded as conclusive, since one must neither forget nor undervalue how innovative it was to replace monologue speeches with one-to-one dialogues which offered the opportunity of being involved in unforeseeable conversations.
3
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Divine Command and Socratic Piety in the Euthyphro

87%
Koehn G.
Peitho. Examina Antiqua
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2011
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vol. 2
|
issue 1
13-24
PL
While Socrates was in his own way a deeply religious man, the Euthyphro is often thought to provide a refutation of the divine command theory of morality: the theory that what is morally good is good because it is divinely approved. Socrates seems to suggest that what is holy or pious (ὅσιος) is pleasing to the gods because it is holy, and not holy because it pleases them. Thus the dialogue is sometimes presented as showing that what is morally good and bad must be independent of the divine will. I argue that matters are not so simple, since there are several ways in which the gods could help determine which acts are good, for instance, by disposing certain human affairs which are relevant to moral decisions. Moreover, Socrates suggests that he has obligations to the gods themselves, and these obligations would have to depend in part on what pleases them. It follows that the dilemma which Socrates poses to Euthyphro (pious because loved by the gods, or loved by the gods because pious) does not offer two mutually exclusive alternatives. There are various ways for the preferences of such gods to help determine which acts are adequate for moral praise or blame. It could therefore hardly be the case that religious doctrines, if true, are irrelevant to the content of morality. Knowledge of the gods’ preferences, if such knowledge were available, would be of importance to moral theory. Socrates himself does not deny this, nor should we.
4
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Approaching Plato’s Euthyphro with a Calm Distance

87%
Candiotto L.
Peitho. Examina Antiqua
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2011
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vol. 2
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issue 1
39-56
EN
The present paper aims to discuss how the Socratic method oper­ates with Euthyphro inside the Euthyphro. The first part of the article focuses on the character’s description, upon which it moves to analyz­ing the very method itself not only in terms of its argumentative form but also in terms of its psychological and social aspects. Euthyphro is shown to have been a supporter of religion that was entirely incapable of living up to the religious ideals that he so confidently advocated for. Through his portrayal of Socrates’ refutation of Euthyphro, Plato seeks not only to redeem his teacher but also to criticize the then society. When describing the Socratic method, the present paper proposes to view it with a “calm distance” on the grounds of the fact that the distinc­tive feature of the method consists in creating an emotional distance between Socrates and Euthyphro. The purpose of such a strategy is to make Euthyphro realize the weakness of his position and embrace the purification through the socratic elenchos.
IT
E l’arte di Platone ci offre qui l’opportunità di cogliere pienamente il senso di questo straordinario "potere" di Socrate, autentico Dedalo che come per un sortilegio riesce ad infondere vita e movimento nelle forme stesse del linguaggio.
PL
The present paper aims to discuss how the Socratic method operates with Euthyphro inside the Euthyphro. The first part of the article focuses on the character’s description, upon which it moves to analyzing the very method itself not only in terms of its argumentative form but also in terms of its psychological and social aspects. Euthyphro is shown to have been a supporter of religion that was entirely incapable of living up to the religious ideals that he so confidently advocated for. Through his portrayal of Socrates’ refutation of Euthyphro, Plato seeks not only to redeem his teacher but also to criticize the then society. When describing the Socratic method, the present paper proposes to view it with a “calm distance” on the grounds of the fact that the distinctive feature of the method consists in creating an emotional distance between Socrates and Euthyphro. The purpose of such a strategy is to make Euthyphro realize the weakness of his position and embrace the purification through the socratic elenchos.
5
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Some Remarks on the Nineteenth Century Studies of the Euthyphro in Poland

75%
Mróz T.
Peitho. Examina Antiqua
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2011
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vol. 2
|
issue 1
191-202
EN
The present paper examined how Polish philosophers, historians and classicists understood and interpreted Plato’s Euthyphro in the 19th century. The article provides evidence for a twofold interest that Polish readers had for the dialogue in this period. Firstly, Catholic think­ers focused on the ethical issues of the dialogue and supported the reviv­al of the Scholasticism, confirming, at the same time, the vitality of Plato’s thought. Secondly, the text of Plato’s opusculum was a conveni­ent didactic material for various teachers of the Greek language: while the Euthyphro gave them the opportunity to raise ethical and logical issues, they also taught philosophy on the basis of this dialogue.
6

Plato’s Dialogues: Creating Friendship Bonds for 2400 Years

51%
Beck M. C.
Dialogue and Universalism
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2018
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issue 2
99-118
EN
This paper is about: a) the model of friendship bonds Plato presents to us through his character, Socrates; b) the kinds of friendship bonds Plato tried to create with his students and wanted his students to create when they returned home; c) the friendship bonds lovers of Plato’s dialogues have created with each other for 2400 years; and d) the bonds that those who want to imitate Socrates should create with all of their fellowcitizens. Such bonds are critical for sustaining non-authoritarian societies. Since 2016, Westerners have become more aware of the need of intellectuals to develop these bonds.
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