Cultural Relativism In The Euthyphro

A9: Socrates believes that the first definition piety given by Euthyphro is very vague; Euthyphro has only given an example of what piety is (his current action in prosecuting his father) not a definition. Socrates wants Euthyphro to be more specific in what he defines as piety.

Socrates and Euthyphro cross paths one day at the courts of Athens. At the time, Euthyphro was there to prosecute his father for murder. Socrates takes the opportunity to ask Euthyphro what the meaning of piety is. In this paper, I exam the issue at hand, how Socrates uses his question to doubt Euthyphro’s thesis, and give an explanation as to what this question means for someone who maintains that God is the origin or foundation of morality.

The fact is that there should be a reason for something to be valid, and in this case, is something true because it is said to be true, or is it true because it has evidence that leads to it being true. Also, is piety a convention, a way something is usually done, a reason, or a cause. So, Euthyphro believed that prosecuting his father was the correct thing to do, he thought that being pious or morally correct were at the same level as the laws of the physical universe, which is everything that exists today. At this point Euthyphro knows that he needs to explain “piety” which helps reference qualities in the way other certain facts about the world usually do. For example, like Einstein formula, gravity, or even obeying everyday laws.

The main question of this dialogue is the definition of the word holy or piety. Euthyphro brags that he is more knowledgeable than his father on matters relating to religion. In this case, Socrates suggests to Euthyphro to define that term. The first definition fails to satisfy Socrates because of its limitation in application. Apparently, Socrates perceives this definition as an example rather than a definition. Subsequent arguments and line of questioning lead to five sets of definitions that are refined to find the general definition. Socrates expects that the acceptable general definition of the question will act as a reference point in his defense.

The concept of holiness emerges in the dialogue between Socrates and Euthyphro as a result of Euthyphro's assertion that he intends to prosecute his own father for murder even though critics accuse him of being impious (that is, unholy). Euthyphro divulges this information after hearing Socrates' own reason for going to court, which is to defend himself against the accusation of corrupting the youth. Thus, the two men have similar reasons for going to court: both pertain to the question of what it means to be pious/holy. The question of holiness takes such a prominent position in the dialogue because Socrates sees in his discourse with Euthyphro the opportunity to distinguish between true and false holiness. This paper will present Euthyphro's three definitions of holiness, explain how Socrates refutes each one, examine Socrates' goal in the dialogue, provide my own definition of piety/holiness, and imagine Socrates' response to it.

In this interaction, Socrates considers Euthyphro to help in explaining all there is to be known about piety and the related impiety. Euthyphro confirms that he is indeed an expert in the matter relating to religious issues and can thus assist Socrates in the charges that face him. In their argument in the efforts to define the true meaning of piety, Socrates and Euthyphro engage in the analysis of issues that threaten to confuse human understanding about the whole issue of holiness and impiety in the society, (Plato & Gallop, 2008). To understand the true meaning of piety, it is of great importance to take a holistic analysis of the beliefs of the people about

However in Plato’s Euthyphro, it can be argued that Socrates plays a similar role. In the Euthyphro, Socrates discusses piety in general and what makes things and people pious. Socrates claims he wants to learn more on the subject so that he may better defend himself against the treasonous charges against him. In a way, Euthyphro represents the traditional Athenian way of thinking. He believes in and supports all of the gods and does not submit to Socrates’ prodding of the subject, although he does walk away from him in frustration at the end of the dialogue. However it can safely be said that most Athenians would agree with Euthyphro’s opinion of the gods and to disagree could most certainly be punishable by law, as Socrates was. Socrates’ search for the definition of piety is a difficult one that tests Euthyphro’s patience and ultimately leaves the characters and the reader without an answer. Every time Euthyphro proposes an answer, Socrates is quick to counter it with some thought. Interpreting Socrates’ tone and meaning here is important. Some may see Socrates to be quite demeaning in these instances, almost teasing Euthyphro because he claims to be so pious yet he cannot even define the word. In this way, similar to Aristophanes’ Clouds, Socrates plays a subversive role in the Euthyphro.

He views piety as the act of doing good, a just act. Socrates would question Euthyphro if piety was good because it is loved by the gods, or is it good because the gods love it. If, according to Euthyphro, only some gods love piety and frown upon impiety, this is surely the dilemma. If piety is good because it is loved by the gods or if it is good because the gods love it, then piety must therefore mean that it is a just act because it is loved by the gods.

The first definition of piety that Euthyphro offers to Socrates is that “the pious is to do what I am doing now to prosecute the wrong doer…not to prosecute is impious” (6, e). Euthyphro is present as a witness against his own father who is accused of murder. Socrates appreciates that he believes so strongly in justice that he would hold his own family member accountable, but is displeased with this meaning, simply because it is only an explanation and not a true meaning. Socrates wants to know what pious means in and of itself, not an example or an act of being pious.

Euthyphro responds by asserting that piety is that which is approved [loved] or sanctioned by the gods; whence impiety is whatever is disapproved of by the gods. However, as Socrates points out, the question poses a dilemma for those who believe as Euthyphro does that Truth is revealed by divine authority alone.

Euthyphro then proposes a fifth definition: “Piety is an art of sacrifice and prayer.” He proposes the idea of piety as a form of knowledge, of how to perform a swap for example giving gifts to the gods, and asking favours in return. (14e) Socrates pushes Euthyphro to say what benefits the gods from receiving human gifts, telling him to be cautious and that “knowledge of exchange” is a type of commerce. (14e), Euthyphro admits that holiness is bound to the likes of the gods. Euthyphro exits the dialogue, leaving Socrates without any clear definition or idea of what is holy and unholy when he is about to face his charges of

Cultural relativism means the exact opposite of ethnocentrism. It can be summed up as believing that “all religious, ethical, aesthetic, and political beliefs are completely relative to the individual within a cultural identity” (www.cultural-relativism.com). This means that there is no definite “right” or “wrong”, but rather an ever-changing set of values for each separate culture.

If it were the exact definition, only Euthyphro would be pious. He said that Euthyphro did not understand the difference between a definition and an example. Next, Euthyphro says that piety is found in things that are dear to the gods (7a). Socrates again rejected Euthyphro’s definition of piety. The Greek gods were anthropomorphic; therefore, another may despise what would be dear to one god. This definition offered was not distinct. Finally, Euthyphro said that what is pious is what loved by the gods (9e). However, Euthyphro can’t answer whether something is pious because it is loved or it is loved because it is pious. He can’t conceive the difference between cause and effect. It is in the Euthyphro that Socrates begins his defense of his actions and principles to the reader. A priest can’t give him a concise answer as to what is religious; therefore, how can anyone else, especially one less religiously guided than a priest, accuse him of blasphemous actions?

A lot of people would say that video games should not be considered A sport. But A Lot of people including me would say yes and here are three reasons why. One reason is that kids who are not good at sports and have never felt what it is like to win and they are only good at playing video games maybe having video games as a sport could mean that those kids would have a chance to feel what winning is like. Here Is some evidence, all kids should know how what winning feels like so they don’t feel like they are the losers or outcast of the kids that don’t know what it feels like when you win or get a trophy. Every little kid out there wants to know what winning feels like and what if they are not good at sports and only at video games could be there chance to get a trophy or to feel what winners feel like. A Lot of people say that video games are just for entertainment not for sports or winning and I would agree on that except for the fact that Video games have the power to considered a sport because it helps adults and kids by telling them that they are winners just by being good at video games and just by being himself and not having to get heart by trying a sport like football or baseball.

Moral Relativism is generally used to describe the differences among various cultures that influence their morality and ethics. According to James Rachels, because of moral relativism there typically is no right and wrong and briefly states : “Different cultures have different moral codes.” (Rachels, 18) Various cultures perceive right and wrong differently. What is considered right in one society could be considered wrong in another, but altogether all cultures have some values in common.