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Euthyphro (/ ˈ juː θ ɪ f r oʊ /; Ancient Greek: Εὐθύφρων, romanized: Euthyphrōn; c. 399–395 BC), by Plato, is a Socratic dialogue whose events occur in the weeks before the trial of Socrates (399 BC), between Socrates and Euthyphro. [1]
Euthyphro proposes (6e) that the pious (τὸ ὅσιον) is the same thing as that which is loved by the gods (τὸ θεοφιλές), but Socrates finds a problem with this proposal: the gods may disagree among themselves (7e). Euthyphro then revises his definition, so that piety is only that which is loved by all of the gods unanimously (9e).
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The dramatic date of the Cratylus is uncertain, argued to be before 421, [1] circa 410, [7] or 399; [8] this makes gauging the exact Euthyphro's period of activity difficult. If the Cratylus is indeed set two decades prior, he would have been in his mid-forties in the Euthyphro, meaning his father was in his seventies and hence a contemporary ...
For there are plenty of other reasons we should believe that the action of the Euthyphro takes place very soon before Socrates's own trial, very likely even the same day; likewise, it is inconceivable that Euthyphro would still be appearing before the King Archon on a case that concerns a murder that took place years before: the King Archon is ...
[1] Being a valid argument does not necessarily mean the conclusion will be true. It is valid because if the premises are true, then the conclusion has to be true. This can be proven for any valid argument form using a truth table which shows that there is no situation in which there are all true premises and a false conclusion. [2]
Euthydemus (Greek: Εὐθύδημος, Euthydemes), written c. 384 BC, is a dialogue by Plato which satirizes what Plato presents as the logical fallacies of the Sophists. [1] In it, Socrates describes to his friend Crito a visit he and various youths paid to two brothers, Euthydemus and Dionysodorus , both of whom were prominent Sophists and ...
Socrates presents his third argument for the immortality of the soul, the so-called Affinity Argument, where he shows that the soul most resembles that which is invisible and divine, and the body resembles that which is visible and mortal. From this, it is concluded that while the body may be seen to exist after death in the form of a corpse ...