Euthyphro's Definition Of Piety

Socrates said, “…where there is piety there is also justice, but where there is justice there is not always piety, for the pious is a part of justice. Shall we say that, or do you think otherwise?” (Socrates, 15). Euthyphro agrees and then suggests that piety is simply taking care of the gods: “I think, Socrates, that the godly and pious is the part of the just that is concerned with the care of the gods, while that concerned with the care of men is the remaining part of justice” (Euthyphro, 16). Socrates quickly rejects this on the basis that “taking care” of the Gods would be concerned with making the Gods “better”. Socrates uses the example of caring for animals to illustrate his point. He said, “So dogs are benefitted by dog breeding, cattle by cattle raising, and so with all the others. Or do you think that care aims to harm the object of its care?” (Socrates, 17). Euthyphro objects and says that these acts aim to benefit these animals. So Socrates says, “Is piety then, which is the care of the gods, also to benefit the gods and make them better? Would you agree that when you do something pious you make some of the gods better?” (Socrates, 17). Euthyphro claims that "caring for the gods" involves the kind of care that “slaves take of their masters” (Euthyphro, 17). When questioned by Socrates as to exactly what is the definition of piety using this logic, Euthyphro can only return back to his earlier claim: piety is what is loved by all the gods. “I say that is a man knows how to say and do what is pleasing to the gods at prayer and sacrifice, those are pious actions such as preserve both private houses and public affairs of state. The opposite of these pleasing actions are impious and overturn and destroy everything” (Euthyphro,

Throughout the dialogue between Euthyphro and Socrates, they both try to come up with an understanding of the relationship between piety and justice. Within the discussion, Socrates questions Euthyphro to see if he can define the difference and similarities between justice and piety, and if they interact with each other. Eventually, Euthyphro and Socrates came up with the conclusion that justice is a part of piety. This is the relationship that I agree most with because in my own opinion, I believe that all of the gods and people agree that human beings who commit unjust actions need to be punished for their actions.

If it were the exact definition, only Euthyphro would be pious. He said that Euthyphro did not understand the difference between a definition and an example. Next, Euthyphro says that piety is found in things that are dear to the gods (7a). Socrates again rejected Euthyphro’s definition of piety. The Greek gods were anthropomorphic; therefore, another may despise what would be dear to one god. This definition offered was not distinct. Finally, Euthyphro said that what is pious is what loved by the gods (9e). However, Euthyphro can’t answer whether something is pious because it is loved or it is loved because it is pious. He can’t conceive the difference between cause and effect. It is in the Euthyphro that Socrates begins his defense of his actions and principles to the reader. A priest can’t give him a concise answer as to what is religious; therefore, how can anyone else, especially one less religiously guided than a priest, accuse him of blasphemous actions?

There are many various ways that a person can define and analyze piety. In Plato’s dialogue, Euthyphro presented many possible definitions for the word piety. One definition that Euthyphro showed was that piety is learning how to please the gods in words and deeds such as in prayers and sacrifices (p. 70). By this he means that piety is a business between humans and gods or vise versa. However, one can interpret that after reading book one, six, and seven of The Iliad by Homer, that there are dilemmas that are associated with this definition. The three examples that shows this are: In book one, when Homer mentioned the communication between Achilles and Athene, in book six, which explained the exchange that was made by the woman of troy to Athene and in book 7, where the Achaians did not sacrifice anything to Zeus.

Q9. What is Socrates’ objection to the first definition of piety that Euthyphro has proposed?

When Socrates asked Euthyphro what the meaning of piety is, Euthyphro tells him that, “piety is what the gods love.”(Shafer-Landau 57). This answer leads Socrates into asking, “are acts pious because the gods love them, or do the gods love actions because they are pious?”(Shafer-Landau 57). The issue at hand is Socrates is merely trying to determine exactly what determines if acts are pious or not pious and if there is any relation to the gods. Socrates question is important because if the gods aren’t what determines if acts are pious or not, then there would be no proof as to what is pious and what isn’t. This would mean that each person would have their own justification as to what is right or wrong.

According to Euthyphro, piety is whatever the gods love, and the impious whatever the gods hate. At first this seems like a good definition of piety, however, further inquiry from Socrates showed that the gods have different perspectives vis a vis certain actions. As the gods often quarrel with another, piety cannot simply be what is loved by gods, since they differ in opinions. For, if the gods agreed on what is just, surely they would not constantly fight with one another. Therefore, the first proposition of Euthyphro is wanting. Socrates, thus, is teaching a particular style of inquiry whereby, facile statements are challenged by their own propositions. Socrates does not make any claims initially, but rather questions the logical consequence of Euthyphro’s answer.

At first, the irony of Socrates’ question is confusing, and it is never fully answered within the text, but it does force one to think deeper than typically done. That was surely Socrates’ goal in asking the question – to make Euthyphro rethink his ideology before making a life-altering decision. Prior to their conversation, Euthyphro was planning on prosecuting his own father on a questionable charge of tying up a slave and leaving him to die. Socrates initially compliments Euthyphro, stating that most people would not have it in them to be to prosecute their own father, no matter the reason, so Euthyphro’s ability to do so must mean he is much wiser than the average person (4). Euthyphro agrees, which is what leads to Socrates’ question – the Euthyphro Paradox.

In Plato’s dialogue, Euthyphro, Socrates and Euthyphro discuss what the gods find pious. In the dialogue, Euthyphro claims to know what the gods enjoy, and what they find impious. Euthyphro claims that what the gods love is pious and what the gods hate is impious. The question Socrates responds with is whether the gods only love what is pious or is what is pious is what the gods have loved (Timmons, 27). This question leads to many problems for the unrestricted version of the divine command theory which is a moral theory based on God’s commands and their relation to morality. Does God command what is right or is what is right commanded by God? There exists a version of

The first book of this book is a conversation between Socrates’ and Euthyphro. In this conversation they work out multiple definitions of piety. Ultimately they do not achieve an exact definition. The last definition they do come to goes like this, “You remember, no doubt, that previously the pious and the beloved by the gods seemed to us not to be the same but different from one another. Or don't you remember?” (Plato,

Since, Socrates felt sure that the people of Athenian in general did not understand the true nature of piety or impiety. Euthyphro claims to know all that needs to be known about what is holy. So, Euthyphro decided to help Socrates learn about what holiness is, to help him

Euthyphro intends his definition of piety. If right actions are pious only because the gods love them, then moral rightness is completely

As Euthyphro is essentially a self-righteous man, he asserts that piety is to do as he is doing, "that is to say, prosecuting any one who is guilty of murder, sacrilege, or of similar crime whether he be your father or mother, or whoever he may be that makes no difference; and not to prosecute them is impiety" (Plato, 5e). Euthyphro's definition of piety contains many implications, the biggest of which is that Euthyphro considers himself to be a good example of piety in action.

that they are at odds with each other" (Plato, 11). "They [the gods] consider different things to be just beautiful, ugly, good, and bad." (Plato, 12). This is a good argument in that, the gods would not agree on piety, therefore piety cannot be simply what is dear to the gods. It must be something else.

In Plato’s early dialogue, Euthyphro, features Socrates and Euthyphro, a religious expert, attempting to define piety or holiness. The argument of the dialogue is largely based on “definition of division.” Socrates wants Euthyphro to give him a universal definition of piety that will be universal true. In the first definition Euthyphro offers an example of piety, but Socrates refuses to accept it because it is not a definition, but an instance of piety.