The Socratic Question, The Socratic Method

The Socratic question is the question about who exactly Socrates was in real life.  He did not write anything down himself.  All we know about him comes from the writings of others.  Some of these sources are very dubious.  Plato wrote the most complete record of Socrates's life, but we have no way of knowing how far he stretched the truth.  One thing is known for sure; Socrates was not a pretty man.  In spite of this fact, he was quite popular with young men.

The Socratic method is a method of questioning.  Socrates does not lecture or give speeches.  Rather, he asks questions of his pupils.  He asks very pointed and critical questions, sometimes even leading his interlocutor into a philosophical trap!  Today we use this term to refer to any kind of questioning that a teacher does in order to encourage a student to give the answers to questions on his or her own.  Sometimes it still means leading students into a trap by asking leading questions.  Don't worry, I won't try to trap you!  But it's not a bad rule in general to be wary of leading questions when you're dealing with philosophers.

What is Pious?

The main question that arises in Euthyphro is about what is pious.  In everyday language, being pious (having the quality of piety) means being reverent and respectful to god(s).  Euthyphro equates piety with justice.  In other words, he thinks that what is just is decided by what the gods love.  What the gods love is the first conceptual definition of pious that Euthyphro offers.  Before offering this conceptual definition, he attempted to provide an ostensive definition of pious; this kind of definition is also called a definition by example.  In other words, Euthyphro tried to define the word by providing an example of something that is pious.

Socrates dismantles the first conceptual definition offered by Euthyphro (that what is pious is what the gods love) by pointing out that the gods disagree often and that some things will be both god-loved and god-hated.  But to say that a thing is both god-loved and god-hated is a contradiction!  Clearly this definition is unacceptable.

Euthyphro then amends his definition.  He says that what is pious is whatever all gods love.  At this point, Socrates asks if being loved is like being seen, carried or led.  Euthyphro agrees that they are all alike because something is only loved, seen, carried or led if there is someone or something else that is doing the loving, seeing, carrying or leading.  Then Socrates asks if pious things are pious because they are loved or because they are pious.  They agree that pious things are pious simply because they are pious.  Pious people and pious things do not need to have any other person or thing acting upon them in order for them to be pious.  Yet now we have a circular definition.  Euthyphro first says that pious things are things that are loved by all gods.  Second, he says that the gods love pious things because they are pious.  He attempts to define piety in terms of what the gods love.  Then he says that the gods love it because it is pious.  The definition refers only to itself.  It creates a circle of reasoning.  It is the same thing as saying, "I like coffee because it's good and it's good because I like it." or "That is morally wrong because it's morally wrong".  In technical terms, circular reasoning makes the mistake of assuming the truth of the conclusion as a premise for an argument.  If we are to define piety in terms of what the gods love but also assume that the gods love it because it is pious, then we assume the truth of our claim when trying to explain it.

Practical Advice from Epictetus

Epictetus's Handbook is a practical guide about how to live your life. In #3, he reminds us not to get too attached to the things and people that we love.  The things we love will not last forever.  He thinks that if we remember this fact and keep it in mind, we will not be sad when things break or people die.  In fact, Epictetus thinks we should think about death and other terrible things every day (#21).  He thinks that reminding yourself about how crappy things could be will help you to feel better about how things are now.  If you want to stop wanting more out of life, just read stuff like the front page of an international news site or a Cormac McCarthy novel.  But don't feel sad about these things!  Only our judgments about things are upsetting.  The things themselves are not upsetting (#5).

If you are going to do something, keep in mind just what kind of thing you are doing (#4).  For example, if you are going to drive on the freeway, you should keep in mind that certain things tend to happen when you drive on the freeway.  Some people drive at speeds close to or faster than 100 mph.  Some change lanes without signalling.  Some don't notice their exit until the last minute and have to swerve over lanes of traffic in order to make it.  When you drive on the freeway, be aware that these are the kinds of things that happen when driving on the freeway.  Control yourself and focus on your own actions.  Do not be upset when others do the things that you probably should expect them to do.  Of course, driving on the freeway is quite different in CA than it is in MN or Austria.

Epictetus encourages self control, endurance and patience (#10).  If a friend is sad, you should 'sympathize with him verbally', but be careful not to share his emotions (#16).  Epictetus also thinks that when someone abuses us or insults us, this cannot actually harm us.  Only our belief that they are insulting or harmful is what harms us (#20).  In fact, a bad act only harms the person who is performing it, since they must be performing it based upon a false belief about what is good or bad to do (#42).  Indeed, this is not a morality designed for judging others.  Epictetus suggests avoiding judgments like, "She drinks too much." or "He bathes poorly." and instead replacing them with, "She drinks a great deal." or "He bathes very infrequently." (#45).  He also thinks that you are not responsible for your wealth or eloquence, so you should not thinks that these things make you superior (#44).  He also reminds us it is better to act based on your own principles rather than to merely talk about your principles (#46). The goal of the Handbook is not to judge others but to fix your own life.  Blaming others is not part of the good life, according to Epictetus.


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Stoicism and Pop Music

In "Fighter" by Christina Aguilera and "Stronger" by Kelly Clarkson, attitudes reminiscent of stoicism are expressed.  In what ways do the narrators of these songs agree with Epictetus about how we respond to external stimuli?  How might they differ from Epictetus?

Epictetus: His Basic Argument

Epictetus's main argument seems to be something like this (cred to Bonnie Kent for this formulation):

1.  If you are to be happy, things have to go the way you want.

2.  People can't control what happens.

3. People can only control what they want.

4. Therefore, people should either want nothing or want things to happen exactly as they do happen.

For more on this argument and possible objections to the argument, follow this link to another educational blog of mine.

Hello and Welcome!

This blog is an informal venue where I will post connections to other material, comments on readings and some clarifications for your benefit.  Whereas the blackboard site includes official course information, this site is designed to engage with intellectual curiosity in a playful, fun way.  Content will be updated for each new author.  Enjoy!  -Louise