These dramatized, unabridged versions of Plato's Euthyphro, Apology, Crito, and Phaedo present the trial, imprisonment, and execution of Socrates, who Phaedo said was the "wisest, best, and most righteous person I have ever known."In the Euthyphro Socrates approaches the court where he will be tried on charges of atheism and corrupting the young. On the way he meets Euthyphro, an expert in religious matters. Socrates challenges Euthyphro's claim that ethics should be based on religion.In the Apology Socrates presents his (...) own defense. He explains why he has devoted his life to challenging the most powerful and important people, a process that has generated great resentment and has led to his indictment. He insists that instead of being punished he should be rewarded for his services to his fellow citizens. Socrates fails in his attempt to avoid the death sentence, but his friend Crito has bribed the guards offers him a way to escape. In the third dialogue Crito tries to persuade Socrates that it is right to flee from the unjust sentence imposed on him. In the course of their conversations they probe the foundations of civil and moral law, and treat issues that are as relevant to our time as to theirs.The Phaedo presents Socrates' final conversation. What will become of him once he drinks the poison prescribed for his execution? Socrates and his friends examine several arguments to prove that the death of the body does not kill the soul. (shrink)

These dramatized, unabridged versions of Plato's Euthyphro, Apology, Crito, and Phaedo present the trial, imprisonment, and execution of Socrates, who Phaedo said was the "wisest, best, and most righteous person I have ever known."In the Euthyphro Socrates approaches the court where he will be tried on charges of atheism and corrupting the young. On the way he meets Euthyphro, an expert in religious matters. Socrates challenges Euthyphro's claim that ethics should be based on religion.In the Apology Socrates presents his (...) own defense. He explains why he has devoted his life to challenging the most powerful and important people, a process that has generated great resentment and has led to his indictment. He insists that instead of being punished he should be rewarded for his services to his fellow citizens. Socrates fails in his attempt to avoid the death sentence, but his friend Crito has bribed the guards offers him a way to escape. In the third dialogue Crito tries to persuade Socrates that it is right to flee from the unjust sentence imposed on him. In the course of their conversations they probe the foundations of civil and moral law, and treat issues that are as relevant to our time as to theirs.The Phaedo presents Socrates' final conversation. What will become of him once he drinks the poison prescribed for his execution? Socrates and his friends examine several arguments to prove that the death of the body does not kill the soul. (shrink)

Plato's 'Euthyphro' is important because it gives an excellent example of Socratic dialogue in operation and of the connection of that dialectic with Plato's earlier 'Theory of Forms'. This edition of the dialogue provides a translation with interspersed commentary.

Widely adopted for classroom use, this book offers translations of four major works of ancient Greek literature which treat the life and thought of Socrates, focusing particularly on his trial and defense (the platonic dialogues Euthyphro,...

Plato's Euthyrphro, Apology, andCrito portray Socrates' words and deeds during his trial for disbelieving in the Gods of Athens and corrupting the Athenian youth, and constitute a defense of the man Socrates and of his way of life, the philosophic life. The twelve essays in the volume, written by leading classical philosophers, investigate various aspects of these works of Plato, including the significance of Plato's characters, Socrates's revolutionary religious ideas, and the relationship between historical events and Plato's (...) texts. (shrink)

This excellent book consists of a translation of Plato's Euthyphro, plus "interspersed comment" intended "partly as a help to the Greekless reader in finding his way, and partly as a means of embedding the discussion of the earlier theory of Forms which follows it." That subsequent discussion is a series of sections aimed at establishing "that there is an earlier theory of Forms, found in the Euthyphro and other early dialogues as an essential adjunct of Socratic dialect" and that (...) it is not the same as the theory of Forms found in the Phaedo, Republic and other middle dialogues. In the Euthyphro Socrates' question of what holiness is assumes that there is a Form of holiness, "that this Form is a universal, the same in all holy things;... that that Form may be used as a standard, by which to judge what things are holy and what are not...; that it is an essence, by which or in virtue of which holy things are holy." As essences Forms are causes--formal, not efficient. They are "causes in the sense that they are that by which things are what they are. They therefore affect the career of the world, in that if they did not exist, the world would not be what it is." They "are not identical with their instances and [are] prior to their instances" and, hence, they are not in their instances. In fact, "Forms are as 'separate' from their instances in the early dialogues as they are" in the later ones. Do they not differ, then, from these latter Forms? Yes, because "of the way in which separation is conceived." In the Phaedo and other middle dialogues separation "involves something more than... nonidentity, independence, or priority. It involves the claim that instances of Forms are deficient imitations or resemblances of Forms.... To that theory was later conjoined, as a natural corollary, the theory that sensibles and Forms differ in their degree of reality, that Forms are more real than their instances." There are, in fact, "Two Worlds, Visible and Invisible.... The objects of the Visible World... are in a perpetually changing mortal realm, never the same with respect to each other or themselves. By contrast, Forms, the reality of whose existence we render an account in questioning and answering, exist always in the same way with respect to the same things, single in nature, alone by themselves, never in any way under any circumstances admitting alteration." This contrast between the Two Worlds is not drawn in the Euthyphro and earlier writings. Hence, between them and the middle dialogues there is a development in the theory of Forms. Of course, there also is "a unity to Plato's thought; but it is not the unity of a monument. It is the unity of growth and development, the unity of life." In these splendid pages one point remains unclear: how can a Form be universal and thus distinct from its instances and yet be their formal cause? Allen leaves no doubt that this is his position: "In Plato's early dialogues Forms are not the being of that of which they are Forms. A universal, being one, cannot constitute the being of a plurality--precisely why Aristotle was led to distinguish substantial form from universal. The Euthyphro does not imply that holiness is the being of any given holy thing or action as holy; it implies only that holiness is that by which holy things are holy. It implies, to borrow another bit of Aristotelian vocabulary, that holiness is a cause." But precisely in what way is a Form "that by which" something is what it is? Plato subsequently answers by distinguishing the Form itself, its character as participated by a particular thing, and the participant : the Form is that by which some thing is what it is through the participated character which the thing has. Is this answer implied in the Euthyphro? Or in what sense is a Form distinct from particular things? In what sense a formal cause? That puzzlement, though, is minor in the context of the entire book, which is valuable not only for the interpretation Allen gives of the early and middle dialogues but also for all sorts of unexpected bonuses. These are points either newly made or brilliantly reiterated--for example, the influence of Anaxagoras on Plato re the notion of essence and in philosophical vocabulary; Aristotle's abandonment of the contrast made in the Categories between primary and secondary substance; the crucial difference between genus/species in Aristotle and in Plato (enriched/impoverished; the analogy of a Platonic definition to mapping a field; the evaluation of Aristotle's interpretation of Plato's Forms, of his report on the "unwritten doctrines," of esoteric and exoteric teachings. This last culminates in a paragraph which all students of Plato should reflect upon constantly: "It is possible to treat Plato's text, not as evidence for something else, but as itself the primary object of historical understanding. The aim of the inquiry is then to interpret a set of literary documents, not to fathom the entertained beliefs of their author. It is reasonable, of course, to assume that the documents are a reliable index to the beliefs; but the connection, after all, is contingent, and as far as interpretation is concerned, unimportant. If Plato, in his heart of hearts, had been a nominalist, an atheist, a sceptic about immortality, and a hedonist, and had yet gone on to write the dialogues which he wrote for some obscure motive now unknown, this would not change the proper interpretation of what he wrote and privately disbelieved by one iota: when a man says what he does not believe, we may still perfectly well understand what it is he has said. The question, then, of whether Plato had beliefs he did not express, or beliefs contrary to what he did express, may be left to those with skill in the arts of divination; the historian may more reasonably limit himself to the study of texts and their meaning. If inquiry is construed in this way, it is self-referentially inconsistent to prefer the testimony of Aristotle to the evidence of Plato's text in the interpretation of Plato."--L. S. (shrink)

The second edition of _Five Dialogues_ presents G. M. A. Grube's distinguished translations, as revised by John Cooper for Plato, _Complete Works_. A number of new or expanded footnotes are also included along with an updated bibliography.

Plato of Athens, who laid the foundations of the Western philosophical tradition and in range and depth ranks among its greatest practitioners, was born to a prosperous and politically active family circa 427 BC. In early life an admirer of Socrates, Plato later founded the first institution of higher learning in the West, the Academy, among whose many notable alumni was Aristotle. Traditionally ascribed to Plato are thirty-five dialogues developing Socrates' dialectic method and composed with great stylistic virtuosity, together with (...) the Apology and thirteen letters. The four works in this volume recount the circumstances of Socrates' trial and execution in 399 BC. In Euthyphro, set in the weeks before the trial, Socrates and Euthyphro attempt to define holiness. In Apology, Socrates answers his accusers at trial and unapologetically defends his philosophical career. In Crito, a discussion of justice and injustice explains Socrates' refusal of Crito's offer to finance his escape from prison. And in Phaedo, Socrates discusses the concept of an afterlife and offers arguments for the immortality of the soul. This edition, which replaces the original Loeb edition by Harold North Fowler, offers text, translation, and annotation that are fully current with modern scholarship." -- Publisher's description. (shrink)

This is an analysis of the argument of the "euthyphro" that takes the dialogue form seriously. i contend that plato does "not" present socrates as defending a view incompatible with his claim in the "protagoras" that the religious ("pious") and the just are the same. the suggestion that the religious is only part of the just must be attributed to "euthyphro". i also argue that socrates does not reject the definition of the religious as what the gods love.

Plato, the great philosopher of Athens, was born in 427 BCE. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates' execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of 'advanced' democracy is obvious. He lived to be 80 (...) years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates' mind fused with Plato's thought. In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city's thought, and his fate is impending. The Apology, Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness. Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato's last work of the twelve books of Laws, a critical discussion of principles of law which Plato thought the Greeks might accept. The Loeb Classical Library edition of Plato is in twelve volumes. (shrink)

The Euthyphro might well be given to undergraduates to read early in their philosophical training. The arguments are apparently simple, but some of them, as I shall show, lead naturally on to thorny problems of modern philosophy. Another benefit that could be gained from reading the Euthyphro is that the reader may learn to be forewarned against some common fallacies and debating tricks in moral disputes.

This comprehension interpretation of Plato’s Euthyphro illuminates the necessary tension between tradition and autonomy in human and political life. Norman J. Fischer II argues that the dialogue defends Socrates by revealing the weaknesses of his opponents’ understanding of piety and the human soul, implicitly arguing for a Socratic alternative.

The Euthyphro might well be given to undergraduates to read early in their philosophical training. The arguments are apparently simple, but some of them, as I shall show, lead naturally on to thorny problems of modern philosophy. Another benefit that could be gained from reading the Euthyphro is that the reader may learn to be forewarned against some common fallacies and debating tricks in moral disputes.

Plato's 'Euthyphro' is important because it gives an excellent example of Socratic dialogue in operation and of the connection of that dialectic with Plato's earlier 'Theory of Forms'. This edition of the dialogue provides a translation with interspersed commentary.

An examination of Leo Strauss's 1948 notebook and other writings on the Euthyphro, Plato's dialogue on piety, using close analysis and line-by-line commentary.

Leo Strauss famously asserted that the fundamental, defining debate within Western civilization is that between Jerusalem and Athens, piety and philosophy, the Bible and Plato. And yet, surprisingly, Strauss never published any of his thoughts on Plato’s dialogue on piety, the Euthyphro. This volume presents, for the first time, Strauss’s 1948 notebook on the dialogue, written in preparation for a class at the New School for Social Research. Featuring close analysis and line-by-line commentary, the notebook opens a window onto a (...) philosophic mind in action, as Strauss asks questions of the classic text, jots down observations and formulations, and analyzes very specific terms and arguments but also steps back, reviews the overall movement of the dialogue, and reconsiders previous conclusions. Beyond the notebook, the volume also brings together all the known materials that lay out Strauss’s thoughts on the Euthyphro. This includes newly transcribed and edited public lectures, illuminating appendixes, critical essays by volume editors Hannes Kerber and Svetozar Y. Minkov and scholar Wayne Ambler, an account of Strauss’s public lecture, and a new English translation of Plato’s Euthyphro by Seth Benardete, a classicist and one of Strauss’s students. Engaging and inspiring, Leo Strauss on Plato’s “Euthyphro” is a vital resource for scholars and students of political theory, readers interested in the intersection of philosophy and religion, and a must-have for anyone who studies Strauss. (shrink)

Plato’s Euthyphro is important because it gives an excellent example of Socratic dialogue in operation and of the connection of that dialectic with Plato’s earlier theory of Forms. Professor Allen’s edition of the dialogue provides a translation with interspersed commentary, aimed both at helping the reader who does not have Greek and also elucidating the discussion of the earlier Theory of Forms which follows. The author argues that there is a theory of Forms in the Euthyphro and in other early (...) Platonic dialogues and that this theory is the foundation of Socratic dialogue. However, he maintains that the theory in the early dialogues is a realist theory of universals and this theory is not to be identified with the theory of Forms found in the Phaedo, Republic, and other middle dialogues, since it differs on the issues of ontological status. (shrink)

Plato’s Euthyphro is important because it gives an excellent example of Socratic dialogue in operation and of the connection of that dialectic with Plato’s earlier theory of Forms. Professor Allen’s edition of the dialogue provides a translation with interspersed commentary, aimed both at helping the reader who does not have Greek and also elucidating the discussion of the earlier Theory of Forms which follows. The author argues that there is a theory of Forms in the Euthyphro and in other early (...) Platonic dialogues and that this theory is the foundation of Socratic dialogue. However, he maintains that the theory in the early dialogues is a realist theory of universals and this theory is not to be identified with the theory of Forms found in the Phaedo, Republic, and other middle dialogues, since it differs on the issues of ontological status. (shrink)

If one interprets Plato’s dialogues using the dialogical mode, then the principal philosophical significance of the work is not exhausted by the arguments put forward by its characters. Integral to the dialogical mode involves a consideration of the purpose of investigating a philosophical issue in the form of a dialogue rather than a treatise. But Plato’s dialogues should not only be understood in a dialogical mode but instructors should also teach (and students should examine) using this mode of interrogation. This (...) paper describes a new way Plato’s Euthyphro might be taught to students, focusing less on its use as a logical primer and more on the character of Euthyphro. (shrink)

The present paper aims to discuss how the Socratic method oper­ates with Euthyphro inside the Euthyphro. The first part of the article focuses on the character’s description, upon which it moves to analyz­ing the very method itself not only in terms of its argumentative form but also in terms of its psychological and social aspects. Euthyphro is shown to have been a supporter of religion that was entirely incapable of living up to the religious ideals that he so confidently advocated (...) for. Through his portrayal of Socrates’ refutation of Euthyphro, Plato seeks not only to redeem his teacher but also to criticize the then society. When describing the Socratic method, the present paper proposes to view it with a “calm distance” on the grounds of the fact that the distinc­tive feature of the method consists in creating an emotional distance between Socrates and Euthyphro. The purpose of such a strategy is to make Euthyphro realize the weakness of his position and embrace the purification through the socratic elenchos. (shrink)

That 'what all the gods love is holy (pious) and, on the other hand, what they all hate is unholy (impious)' is not an adequate account of the holy. The key to understanding the argument is found to rest in the epagogai and in the principle of substitutibility employed later in socrates' argument. I contend that not only is socrates' argument valid, but it is capable of application to a large class of accounts both theological and sociological.

In Plato’s Euthyphro, Socrates raises the question whether piety is coextensive with justice, or a part of it (11e4-12a2; cf. 12c10-d3). Euthyphro chooses the latter option, and seeks to determine the part of justice that piety happens to be. Scholars have debated fiercely about whether Socrates shares this view (Calef 1995a; McPherran 1995; Calef 1995b). This paper argues that, if Euthyphro is to remain consistent throughout the dialogue, coextensiveness must be favored over the part-of-justice view. If this is so, then (...) the Euthyphro is also consistent with Socrates’ defense of the unity of the virtues in Plato’s Protagoras. (shrink)

Euthyphro, Apology, and Crito. In this book, the author adds choruses to the Dialogues in order to make the Dialogues suitable for presentation as a three-act drama.

These four dialogues cover time surrounding the execution of Socrates. As he was charged, tried, and condemned to death, the four dialogues stand as final testaments to his credo of virtue. These are texts that have shaped thousands of years of thought on the meaning of life and personal conduct.

Piety is not a theme that normally attracts the modern mind. In our own age rebellion has a more prominent position and the theme of impiety strikes a more sympathetic note. We are led to examine Plato's Euthyphro as much for the hints we find on the subject of impiety as for whatever it might contain on the seemingly drab subject of the holy. The Euthyphro is also a dialogue concerned with justice, a recurrent theme in the Platonic corpus, (...) and it questions the accepted relationship of justice to piety and orthodoxy. The secular implications of the argument, which seem to be the more important to Socrates, himself, are as relevant to modern politics and religion as they were to the life of ancient Athens. (shrink)

Piety is not a theme that normally attracts the modern mind. In our own age rebellion has a more prominent position and the theme of impiety strikes a more sympathetic note. We are led to examine Plato's Euthyphro as much for the hints we find on the subject of impiety as for whatever it might contain on the seemingly drab subject of the holy. The Euthyphro is also a dialogue concerned with justice, a recurrent theme in the Platonic corpus, (...) and it questions the accepted relationship of justice to piety and orthodoxy. The secular implications of the argument, which seem to be the more important to Socrates, himself, are as relevant to modern politics and religion as they were to the life of ancient Athens. (shrink)

The Euthyphro is crucially important for understanding Plato's presentation of the last days of Socrates, dramatized in four brief dialogues: Euthyphro, Apology, Crito, and Phaedo. In addition to narrating this evocative series of events in the life of Plato's philosophical hero, the texts also can be read as reflecting how a wise man faces death. This particular dialogue contains Socrates' vivid examination of the intentions of Euthyphro to prosecute his own father for murder and culminates in an attempt (...) to understand holiness-a topic central both to Euthyphro's justification of his actions and to the charge of impiety that Socrates faces before the Athenian court. This accessible student commentary by Charles Platter presents an introduction to the Euthyphro, the full Greek text, and a commentary designed for undergraduates and selected graduate students. As part of the series Michigan Classical Commentaries, now edited by Josiah Osgood and Alexander Sens at Georgetown University, and K. Sara Myers at the University of Virginia, the volume is sized and priced for student use. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Leo Strauss on Plato's Euthyphro ed. Hannes Kerber, and Svetozar Y. MinkovColin David PearsKERBER, Hannes, and Svetozar Y. Minkov, editors. Leo Strauss on Plato's Euthyphro. University Park: Pennsylvania State University Press, 2023. vii + 231 pp. Cloth, $74.95; paper, $22.95Leo Strauss is an enigmatic figure in the landscape of political philosophy, deeply committed to the restoration of political philosophy as the premiere discipline in academia. He (...) spent his career working to reopen le querelle des anciens et des modernes and the theologico-political problem underlying those tensions. Though, as the editors of this volume point out, Strauss's motivations were not merely historiographic and the evolution of his thought was not without significant, if fruitful, setbacks.Strauss's early thought is defined by his engagement with Maimonides, and especially Philosophy and Law (1935). Without fully abandoning the [End Page 550] traditional interpretation of Maimonides as reconciling Jewish and Aristotelian philosophy, Strauss advances Maimonides as an esoteric thinker with a more complex and nuanced philosophic perspective. Strauss later turned to al-Farabi, who like Maimonides grapples with the complex interrelation of reason, revelation, and the role of philosophy. It was during this era that Strauss, having just fled Nazi Germany in 1938, confirmed his view of esoterism in philosophic writing and jettisoned limited traditional interpretations.However, these phases of Strauss's early development prove short-lived. In 1946, Strauss "suffers" his famous "shipwreck," a profound philosophic crisis, which compelled him "to begin again from the beginning" (Strauss to Löwith, 1946). Al-Farabi had led Strauss back into a study of Plato and to the crisis of reason laid out in Plato's dialogues, the crux of which is the possibility that there may exist permanent limits on what philosophy or science can know about the fundamental nature of things. The implications this has regarding the legitimacy of divine revelation led to the "second sailing" suggested in the Phaedo, and to Strauss's complete reevaluation of the theologico-political problem.The present volume provides a view of Strauss's evolving thought immediately following his "shipwreck" and as he begins to critically elaborate on his view of the relationship between philosophy and religion. Included are Strauss's notebook on Plato's Euthyphro and Crito (1948), a draft of his first lecture on the Euthyphro (1950), notes for his second lecture on the Euthyphro and the text of the lecture itself (1952), as well as marginalia and selections from his copy of Plato's dialogue. Together, these materials make up the several layers surrounding the heart of Strauss's thought on the problems of justice and piety, or "whether the right and necessity of philosophy are completely evident."Reading this volume is an exercise in flipping back and forth between one section and another to the point where one is tempted to break the spine, separate the sections, and lay them out side by side. Strauss's notebook provides his line-by-line interpretation of the Platonic dialogues and forms the basis for both the draft of his first lecture, his notes on the second, and his 1952 lecture itself. Astute readers may already notice in the notebook how Strauss subtly opens up his view of piety, for example by taking seriously Euthyphro's first but formally flawed definition of piety and gradually refusing to position Euthyphro as a fool. Strauss's draft of his first lecture picks up the notebook's themes but still presents a view of piety more in line with the pro-philosopher stance presented early in the notes. By contrast, the 1952 lecture presents a more elegant formulation of Strauss's position, both in words and actions. That is, not only does the second lecture closely follow the notebook's nuanced exegesis, but it is also designed to stimulate the reader's thinking on the problems of justice and piety, rather than resolve these didactically.Strauss appears to have abandoned the approach he took in the first lecture in favor of an approach that echoed Plato's own presentation in the Euthyphro. He closes the 1952 lecture with two especially salient [End Page 551] points. Returning to his early claim... (shrink)

The central problem of this dissertation arises from reflecting on Euthyphro’s often neglected final attempt to define piety and the discussion (elenchos) that follows. He claims that piety is knowledge of how to give to the gods what is pleasing in prayer and sacrifice. Socrates, without much argument, reduces Euthyphro’s answer to his earlier, already refuted one – that piety is what is dear to the gods – inviting the question of whether this is all the elenchos is meant to (...) accomplish. If it is not, we should expect to find its purpose in the brief discussion that falls between Euthyphro’s definition and the final reduction of this definition to its predecessor. At the center of this discussion Socrates compares Euthyphronic piety to commerce. This comparison has classically been interpreted as showing Euthyphro’s definition to imply that humans can benefit gods, and since Euthyphro has elsewhere rejected this idea, his definition is refuted by contradiction. But this strands the reduction withoutpurpose, and scrutiny of the text suggests this is not the correct way to interpret the inference structure of this intervening discussion. In this dissertation I argue for two main theses: (i) the disambiguation thesis, which claims that the comparison to commerce is not the philosophical point of the elenchos, and does not result in the refutation of Euthyphro’s definition. It is instead intended to elicit which of two possible models of piety Euthyphro means to describe, the language of his definition being equivocal in at least one important respect, namely whether or not a met need necessarily confers a benefit upon the recipient; (ii) the translation thesis, which claims that there are some important observations to be made about the Greek of Euthyphro’s definition, observations that will make the dis- ambiguation thesis more plausible, and which are obscured by traditional translations of the passage under discussion. These observations concern kecharismena, a word often translated as ‘pleasing’, but is better understood as denoting a broad set of social and religious norms, and for which there is no simple English equivalent. Together, these two theses allow us to see that the main philosophical lesson of the last elenchos is that Euthyphro’s account of piety as ritual is an application of his more famous third attempt to define piety voluntaristically, and that any philosophical concerns over the last definition are consequences of it being an extension of the third one. This is why Plato puts the two side-by-side to close the dialogue, and we are kept from seeing this clearly when we take the comparison to commerce to be accomplishing the main work of the elenchos, rather than as clarifying Euthyphro’s answer so that its conceptual similarities to the previous answer are plainly visible. I conclude the project by defending the venerable view that Socratic piety is service to the gods instantiated by rational inquiry, and show how this model of piety is the antithesis to, and moral remedy for, Euthyphronic piety. (shrink)