Socrate's First Accusers and Athenian Law

Of all confrontations in political philosophy, the biggest is 

the conflict between philosophy and politics. The problem remains 

making philosophy friendly to politics. The questioning of authoritative 

opinions is not easily accomplished nor is that realm of philosophy - the 

pursuit of wisdom. Socrates was the instigator of the conflict. While the 

political element takes place within opinions about political life, 

Socrates asks the question "What is the best regime and how should I live?" 

Ancient thought is riddled with unknowns and can make no such statement as 

"how should I live." The Socratic philosophy offers an alternative and 

prepares the way for the alternative of absolutes. This alternative is not 

without its faults. Socratic philosophy is plagued by a destructive 

element. It reduces the authoritative opinions about political life but 

replaces it with nothing. This is the vital stem from which the "Apology 

of Socrates" is written. Because of the stinging attack on Athenian life, 

and the opinions which they revere so highly, Socrates is placed on trial 

for his life. 

The question now becomes why and in what manner did Socrates refute 

the gods and is he quilty? Socrates, himself, speaks out the accusers 

charges by saying "Socrates does injustice and is meddlesome, by 

investigating the things under the earth and the heavenly things, and by 

making the weaker the stronger and by teaching others these things" (Plato, 

19b;c). This is the charge of the "old" accusers. It is seen from an 

example in "The Clouds". Strepsiades goes to Socrates in order to learn 

how to pursuade his son by "making the weaker speech the stronger" 

(Aristophanes, 112). Why does Socrates remind the assembly about the old 

accusers? It appears improper for a man on trial to bring about his other 

'crimes'. Aristophanes, in particular, is implicated by Socrates as an old 

accuser. "For you yourselves used to see these things in the comedy of 

Aristophanes" (Plato, 19c). The poets helped to shape Greek culture. 

Poetry was passed on and perpetuated the city where thought constantly 

changed. 

Philosphy begins in debunking what the city thinks they know in 

order to refute the god. It is evident that Socrates is not guided by the 

gods of the city. Socrates says "it is not part of the same man to believe 

in daimonian and divine things" (Plato, 27e). Socrates is subtly admitting 

his guilt. Perhaps Socrates believs in gods, but if so, they are not the 

gods of the city. Socrates simply denies that he has had any part in 

celestial or subterranean inquiry - he simply speaks "elsewhere". Socrates 

goes on to say that those who do are reported to be atheists. However, 

Socrates says that "Zeus does not eveeen exist" (Aristophanes, 367). 

Socrates replaces Zeus with nature, the permanent and necessary things 

accessable to reason. This is an outrage to any Athenian. To deny the 

gods is to deny faith and ultimately the authoritarian opinions on which 

their politics is based. 

Why does Socrates think that he is being unjustly punished? 

Chaerophon had told Socrates that the Pythian Oracle had said that Socrates 

was the wisest man. Socrates admits that "I am conscious that I am not 

wise, either much or little" (Plato, 20b). Socrates wonders what the 

riddle is and sets out to "refute the divination" (Plato, 20c). This is a 

prime example of Socrates' impiousness as is his statement in "The Clouds" 

where he states "we don't credit Gods" (Aristophanes, 248). He is 

attempting to refute the god at Delphi. Socrates tries to aid his own 

defense by charging that what he does is in devotion to the god. "Even now 

I still go around seeking and investigating in accordance with the god" 

(Plato, 23b). Socrates makes this brash statement yet it is unfounded and 

untrue because it is not a devine order for Socrates to pursue this line of 

investigation. In opposition, Socrates asserts that the daimonian did not 

oppose him. 

Socrates' impiety is not the only thing that resulted in histrial. 

Socrates was "the gadfly" stinging the city of Athens. When Socrates 

proposes that the god sent him on his quest, he set out to prove it wrong. 

In the process, he questioned "the politicians and those reported to be 

wise" (Plato, 21c). After finding that no one reported to be wise, was 

worthy of being called wise, Socrates investigated further "all the while 

perceiving with pain and fear that I was becoming hated" (Plato, 21e). The 

artisans, poets, and politicians all thought they were knowledgable in "the 

greatest things" but, in fact, did not know anything at all. "They all say 

noble things but they know nothing of which they speak" (Plato, 22c). 

Socrates, in affirming that he reanked above them in wisdom, because he 

knew nothing, in fact became the oracles main supporter. It must be noted 

that Socrates' support of the cities god is based solely on his 'testing' 

of the oracle. Socrates accepts the oracles words, not on divine authority 

but because it passes his test of reason. 

The hatred of Socrates is extended, as the youth of Athens imitate 

him and make the elders look foolish by engaging in Socratic dialogue and 

showing up their ignorance. This led to the charge that Socrates corrupted 

the youth. This too was added to the impiety charge. Socrates says that 

the youth follow him "of their own accord" (Plato, 23c). 

In any event, one concludes that the Delphic Oracle was a definite 

turning point in Socrates' life. Perhaps it changes Socrates' interest 

from the physical and astronomical studies with moral and political 

thought. This turning point brings Socrates into conflict with the city of 

Athens. His doubt of the opinions taken on authority also concerned the 

cities god and the cities laws. That made him dangerous in the eyes of the 

leaders. Socrates' thought was a painful sting to the glorified 

convictions of human conduct that meant so much to the city. Socrates made 

the political and moral questions the focus and theme of his "second 

sailing" as he suggested in Aristophanes' "Clouds". By virtue of Socrates' 

turn, philosophy now becomes political. The "Apology" presents a critique 

of political life from the view of philosophy. Socrates disrupts 

prevailing opinions without providing a substantial opinion to replace it. 

This may be intentional as to let man decide between his longings and the 

necessity of political life. The problem now is how to make philsoophy 

friendly to politics. Whether or not that can be done is not to be 

answered here.