1. PHIL 340: ANCIENT ETHICAL THEORY BEN HOLE WINTER 2016 OFFICE HOURS AFTER CLASS.

2. Agenda 1.Administrative Questions? 2.Review last lecture 3.Apology lecture and discussion Philosophical topics in the Apology The examined life and Elenchus Piety Ignorance Harm and Death

3. Administrative Questions? Add codes? Writing assignments? Participation grades?

4. Review WHAT IS THE MUDDIEST POINT FROM THE FIRST LECTURE? WHAT WOULD YOU LIKE TO KNOW MORE ABOUT?

5. Ethical Theory & Virtue Ethics Two approaches to ethics 1.What should I do? (the right) Or, what is valuable? (the good) 2.How should I live? (eudaimonia) Or, what is excellent human activity? (virtue) Is virtue ethics a different kind of project? Is VIRTUE ETHICS action-guiding? Can it every tell us what to do in a non question-begging way? Eudaimonia ↔ Virtue

6. Ethical Theory & Virtue Ethics The Euthyphro Dilemma. Is X pious because the gods love it? Or do the gods love X because it is pious? A Euthyphro-Style Dilemma for VE. Is X right because the virtuous person performs it? Or does the virtuous person perform X because it is right? “An action is right if and only if (and because) it is what a virtuous agent (acting in character) would not avoid doing in the circumstances under consideration.”

7. Horned Dilemma Argument 1.If A, then B or C. 2.B is absurd 3.C is absurd 4.Therefore, A is absurd

8. The Socratic Method 1.Elenchos 2.Priority of Definition 3.Aporia “Elenchos would ordinarily be translated as ‘refutation,’ but sometimes only means something like ‘examination’ (see Ap. 39c7, 39d1). Certainly, Socrates’ interlocutors appear to be defeated by the arguments he constructs, and Socrates often acknowledges that he is attempting to refute his interlocutors …” (B&S, 5).

9. The Socratic Method The candidate for the elenchus, C, produces a sincere belief, P... Under questioning, C accepts Q and R (or Q, R, S etc.). Q and R entail not-P. C's commitment to Q and R is sufficiently strong that, faced with the contradictory conclusion, he finds P to be problematic, not Q or R. P is refuted. " 'Elenchus' in the wider sense means examining a person with regard to a statement he has made, by putting to him questions calling for further statements, in the hope that they will determine the meaning and the truth-value of his first statement. Most often the truth-value expected is falsehood; and so 'elenchus' in the narrower sense is a form of cross- examination or refutation" (R. Robinson, "Elenchus," p. 78, in Vlastos, ed., The Philosophy of Socrates).

10. EarlyMiddleLate Elenchus Charmides, Crito, Euthydemus, Euthy phro, Gorgias, Hippias Major, Hippia s Minor, Ion, Laches, Lysis, and Protagoras Elenchus + (The Theory of the Forms?) The Theory of the Forms The Dialogues

11. The Apology Part One (17a-35d): Socrates’ Main Defense Speech Part Two (35e-38b): Socrates’ Counter-Proposal Part Three (38c-42a): Socrates’ Final Speech ἀπολογία = defense

12. The Apology

13. Is the elenchus a destructive methodology? “If we are right, his [Socrates’] elenctic examinations generate both positive and negative results. But on our account of the elenchos, moral philosophy for Socrates is not merely a matter of demonstrating which propositions in the moral sphere are true and which are false. Rather, it is a rich and complex enterprise in which one must purge others of their pretense of wisdom, undertake to determine what kinds of things all human beings must believe about how to live if their lives are to be happy, test and refine definitions of the virtues, deliberate about right action, and when the nature of right and wrong action is clear enough, exhort others to pursue what is right and shun what is wrong. It is the testimony of Socrates’ genius as a moral philosopher that he turns the elenctic process into a vehicle by which his entire moral mission, in all its complexity, may be pursued.” (Brickhouse & Smith, 29)

14. Informal charges are charges against his reputation: 1.Scientism: Being a student of all things in the sky and below the earth. 2.Sophistry: making the worst argument the stronger. 3.Teaching these things to others. Charges are brought through rumors. The Informal Charges Aristophanes, The Clouds

15. Socrates explains the origin of his reputation: ◦Oracle at Delphi said no one was wiser than Socrates. ◦Socrates tries to find a wiser man by asking people questions. Defense Against Informal Charges

16. What is piety? Is Socrates pious? “It is also clear that Socrates is not a pious man –that is, he lacks the virtue of piety– for no one can be pious without being wise. But it is equally plain, from his defense in the Apology, that he regards himself as innocent of the charge of impiety on the ground that the very actions for which he has been brought to trial were performed in obedience to the god (Ap. 28e4-6, 29d3-4, 37e6), or to the Delphic oracle (Ap. 22a7-8, 22e1, 29a3). Socrates says the god commanded him to do what he has done (Ap. 30a5, 33c4-7), and so his examinations of others constitute a mission or service he performs for the god (Ap. 21e5, 22a4, 23c1, 30a6-7). Accordingly, he describes himself as god’s “gift” to Athens (Ap. 30d7-e1, 31a8). It seems clear that Socrates thinks he has acted piously in pursuing his mission in Athens.” (B/S, 178)

17. Socratic Ignorance Ap. 21b4-5: Socrates is “wise in no way great or small” Ap. 23b2-4: Socrates is the wisest of men Three options: 1. Socrates is incoherent because he is not being careful 2. Socrates is disingenuous or ironic 3. “Socrates considers there to be two general sorts of knowledge, one which makes its possessor wise and one which does not. Socrates, and others too, can confidently and quite correctly say to have a number of instances of this latter sort; but no human being can rightly claim to have the former sort, since no human being has ever attained the wisdom Socrates himself disclaims having when he professes ignorance.” (B/S, 31)

18.  “I was attached to this city … as upon a great and mobile horse which was somewhat sluggish because of its size and needed to be stirred by a gadfly.” (30e) Defense Against Informal Charges

19. Socrates claims not to be a sophist. He claims that he speaks the truth, and does not make the weaker argument the stronger. Do you think that he has proved himself not a sophist? Why or why not? Is someone who knows that he doesn’t know something –or indeed that he knows nothing worthwhile- nonetheless wiser than someone who mistakenly thinks he knows something? (BonJour/Baker, 29) Discussion Questions

20. Accusers: ◦Meletus (on behalf of the poets) ◦Anytus (on behalf of the craftsmen and politicians) ◦Lycon (on behalf of the orators) Charges: ◦1. Corrupting the youth (24c-) ◦2. Impiety: not believing in the Gods in whom the polis (Athens) believes. (26a-) Formal Charges

21. Argument Against Corrupting the Youth (24c.ff) 1.If Socrates corrupts the youth deliberately, then he wants to be harmed.* 2.But no man wants to be harmed. 3.Therefore, Socrates does not corrupt the youth deliberately. Defense Against Formal Charges * By deliberately making the young wicked, Socrates would be harmed by those around him. (25e-26b)

22. Reconstruct Socrates’ elenctic examination of Meletus’ claim that Socrates is impious (26a.ff) The candidate for the elenchus, C, produces a sincere belief, P... Under questioning, C accepts Q and R (or Q, R, S etc.). Q and R entail not-P. C's commitment to Q and R is sufficiently strong that, faced with the contradictory conclusion, he finds P to be problematic, not Q or R. P is refuted.

23. What is piety? Is Socrates pious? “It is also clear that Socrates is not a pious man –that is, he lacks the virtue of piety– for no one can be pious without being wise. But it is equally plain, from his defense in the Apology, that he regards himself as innocent of the charge of impiety …” (B/S, 178)

24.  “I was attached to this city … as upon a great and mobile horse which was somewhat sluggish because of its size and needed to be stirred by a gadfly.” (30e)  Warning to the Jurors (38d.ff)  Reflections on Death (40a.ff) The Socratic Mission

25. “What do you think about the famous Socratic saying that the unexamined life is not worth living? Contrast that with the saying that ignorance is bliss. What assumptions would someone have to make about the value and importance of human life to defend each one of these very different philosophies of life? Which one strikes you as one you might want to life by? What is wrong with the other one?” (BonJour/Baker, 37) Discussion Question

26. Elenchus & The Examined Life “But on our account of the elenchos, moral philosophy for Socrates is not merely a matter of demonstrating which propositions in the moral sphere are true and which are false. Rather, it is a rich and complex enterprise in which one must purge others of their pretense of wisdom, undertake to determine what kinds of things all human beings must believe about how to live if their lives are to be happy, test and refine definitions of the virtues, deliberate about right action, and when the nature of right and wrong action is clear enough, exhort others to pursue what is right and shun what is wrong. It is the testimony of Socrates’ genius as a moral philosopher that he turns the elenctic process into a vehicle by which his entire moral mission, in all its complexity, may be pursued.” (Brickhouse & Smith, 29)

27. Socratic Virtue Ethics “(PE) Principle of Eudaimonism – A thing is good only insofar as it is conducive to happiness. A thing is evil insofar as it is conducive to wretchedness… Virtue ◦The virtuous condition of the soul is neither necessary or sufficient for happiness. Vice is sufficient but not necessary for wretchedness. ◦Only good action… will enable us to live a happy life. Such activity is both necessary and sufficient for happiness. And the happiest life is ensured by living without impediment a life that is guided by virtue. Happiness ◦To be happy is the same as to live well or to do well. To be wretched is the same as to life ill or to do ill. To live well is to engage in a good activity. ◦Though nothing can make the good person suffer the most extreme (absolute) wretchedness, circumstances can make his or her life no longer worth living, that is, circumstances can make him or her capable no longer of living or doing well, or being happy.” B&S, pg. 134-6

28. Socratic Virtue Ethics Is it action-guiding? Can it every tell us what to do in a non question-begging way?