I recently completed a Coursera class titled Ancient Philosophy: Plato & His Predecessors from the University of Pennsylvania. It was fun and insightful. The last assignment of the class was to write an essay addressing one of two prompts.
I chose to imagine how Plato’s dialogue, Euthyphro, would have gone if Euthyphro had answered Socrates differently. Below is how the dialogue could possibly have proceeded if Euthyphro might have been a bit wiser.
The original dialogue can be found from the MIT Classics Archive, Plato’s Euthyphro.
Socrates meets Euthyphro at the court and after introductions starts by asking the following question.
Socrates: And what is piety, and what is impiety?
Euthyphro: Piety is that which is done to please God.Socrates: You have certainly given me heavy words. But I must slowly decipher what you mean as it is by God a lot to carry.
Euthyphro: To be sure, Socrates.Socrates: Tell me, Euthyphro, intending to please God is the nature of all pious actions.
Euthyphro: Yes, dear friend, not only actions but for all pious things including thoughts and desires.Socrates: Very good then. Let us examine what we are saying.
Euthyphro: We shall, if you like.Socrates: Come, then, don’t men regularly intend something and achieve the quite opposite?
Eythyphro: How do you mean, Socrates?Socrates: You say that intending to please God is piety and ignoring God while acting is impiety. Was not that said?
Euthyphro: To be sure, well said.Socrates: But what about when a man intends to please God but actually does things that anger God and vice versa?
Euthyphro: If a man acts based on the best of his knowledge and sincerely intends to please God while still doing wrong, he is surely still pious but he has a rank in piety lower than him who intends right and also does right. God is pleased with both though not to the same extent. This is why we need to always hone our intellect and grow our knowledge.Socrates: Now tell me, how do knowledge and reason serve the pious?
Euthyphro: I will endeavor to explain. A truly pious person will seek to learn what God wants of him so that he can do those things that please God. But he won’t just accept anything he hears about God, he would use his power of intellect to ascertain what is truly from God and what is made up by devious men.Scorates: Very good, Euthyphro; you have now given me the sort of answer which I wanted. But tell me about a man who has no intention of being pious or intends to be impious but actually does that which pleases God.
Euthyphro: That type of man is not pious and will never be unless he fixes his intention. Actions are but judged by intentions, Socrates.Socrates: Then, my friend, I remark with surprise how is a man who does evil but intends good more pious than one who does good but lacks intention?
Euythphro: Did we not say that the most important thing in thought, word, or action is the intention? Have you forgotten?
Socrates: I quite remember.
Euthyphro: Then you should know that one who tries his best to do good but accidentally does evil is more preferred in the sight of God than he who cares not about God and does good because we should only be judged by our honest intention.
He who perseveres with a sincere good intention will inevitably learn illuminating knowledge and how to please God and will end up being guided by God for sure. But he one who lacks good intentions can only get more misguided unless he starts to mind his intention.
Do you not agree?
Socrates: Yes, I think that you are quite right.Socrates: Tell me then, friend, how can I know what would please God and what God would want me to do?
Euthyphro: This is the right question you should ask and this is a question worth spending a lifetime pursuing, Socrates. I can only give you a glimpse of the answer however as you know we both must carry on soon with our charges in court.Socrates: Yes, please tell me that much which is possible for now.
Euthyphro: You must try to seek all the pure knowledge regarding God and use your reason to weed out that which is not pure. This knowledge may come from within your soul, messengers or prophets, and divine books.Socrates: Rare friend! You have convinced me I cannot do better than be your disciple and follow your teachings and be as pious as possible. I shall challenge Meletus, and say that I have always had a great interest in religious questions, and now, as he charges me with rash imaginations and innovations in religion, I have become your disciple. I shall say to him if he intends to indict me, he should begin with my teacher first.
Euthyphro: Yes, indeed, Socrates; and if he attempts to indict me I am mistaken if I do not find a flaw in him; the court shall have a great deal more to say to him than to me.Socrates: Now that I feel quenched, my dear Euthyphro, I shall ask you other important questions which I have asked of many who profess to know something only to find that they were the most ignorant of men. I want to know what are the things you have understood only late in your life which would serve any person to know and understand them.
Euthyphro: Another time, Socrates; for I must go now but if you visit me we shall certainly discuss more.Socrates: Alas! My dear companion, I shall continue to be your dedicated disciple while I have life and strength.
Euthyphro: Yes, my friend, what should I be good for without teaching what I know?