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/lit/ - Literature

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20370964 No.20370964 [Reply] [Original]

>Piety?
>Yes
>No
>Fuck off *walks away*

Really?

>> No.20370969

>>20370964
did you actually get filtered by the concept of aporia, anon?

>> No.20370976

>>20370969
I just thought the dialogue was more comedic than it was illuminating on circulating reasoning.

>> No.20370982

>>20370976
Elaborate. You're clearly ESL so that might be difficult for you but don't post if you're not going to express your views in a substantial way.

>> No.20371032

>>20370964

This stone age shit is so embarrassing.

>> No.20371039

>>20370964


NEVER DEBATE IDIOTS; YOU MISSED THE MORE IMPORTANT, IMPLICIT ARGUMENT.

>> No.20371167

I love how Eurhyphro gives the right answer near the end but Socrates is too ideapilled to ever accept it. Theory of Ideas is shit.

>> No.20371829

>>20370964
What's the purpose of this thread?

>> No.20372361

>>20371829
OPs midwit bot take leads to a decent effort post by some anon.

>> No.20373340

>>20370964
Basic situation:

Euthypho, though apparently someone with "different beliefs" about the gods, his stances are in large part in line with traditional Athenian belief, and his only peculiarity is thinking he has a prophetic gift from the gods (compare what Euthypho claims of his power versus what Socrates claims of his daimonion in Apology and Theages).

Euthypho justifies his conduct re: his father by appeal to the story of Zeus and his father Chronus; it was just for Zeus to overthrow and punish his father, therefore the same must hold for Euthypho: he looks to myth for a model of his concrete behavior. Piety throughout is connected to justice; one might wonder if the conclusion is supposed to be that piety, rightly understood, is nothing else than justice itself. But what this itself would mean remains unclear.

The famous dilemma compares two implicit possibilities for Euthypho to consider: IF what is pious is only pious because the gods love it, then it seems what is pious is determined willfully and arbitrarily, the gods might disagree over it, making it pious for some and impious for others, in short, not what you'd want to fuck around with if you want to know how to live.

But IF the gods love what's pious on account of its being pious, then suddenly you have a standard that gets around the above problems, and you can look to what is pious directly for a model for action. Should be noted that this being the more desirable option for us, doesn't prove its truth necessarily.

Definitely a funny little dialogue; by implication: if option 1 of the dilemma, then "don't worship the gods" is the conclusion, because they're flighty and change their minds too often. If option 2...it's still "don't bother worshipping the gods" because something above them that gives them their own standards has been found. Any which way but worship, which is hilarious coming from someone being prosecuted for impiety.

Socrates seems to have the positive effect of making Euthypho so uncomfortable that instead of continuing on to bring his case against his father, he leaves, maybe to reconsider. A good effect, but even funnier in light of the other charge on Socrates, "corrupting the youth", since Euthypho possibly leaves and reconsiders his action because Socrates has caused him to doubt what he understands about piety, which was the traditional civic sort.