Plato's Crito introduces us to the notion of teleology, the placement of people within a naturalized order of things. From Plato's perspective, to be virtuous, we must act according to our knowledge of that objective truth - even if our actions will result in popular disfavor, or worse. In the Crito, Plato offered (through the words of Socrates) four arguments about individuals with which you may or may not agree:

• Ordinary people act for random reasons.

• Doing wrong is never acceptable - regardless of the circumstances.

• The state is one's parent. To disobey the state is to kill one's parent.

• One may challenge the state through persuasion, not force.

We are challenged by Socrates to consider the proposition that life must not merely be lived, but lived well. Surely a discussion of ethics would reveal deep insight into the philosopher's claim. But our purpose is to examine the implications of Socrates' suicide/execution on a conception of self we shall define as classical.

Here it is important to remember that a Greek conception of self defined as classical does not constitute all cultural claims about philosophy, the implied chronology of our discussion is limited. However, it is useful to consider his claims about the state and its relationship to the individual because they are mirrored in other cultures in other ways. He provides, therefore, an example if not an exemplar.

Getting down to business: Socrates faces execution because of his alleged activities; the state claims that he challenged the government and inspired young Athenians to do likewise. While his trial took place at around 399 BC, can you think of individuals into modern times who have been accused of the same thing?

Socrates' argument in response to Crito's claim that both should flee and seek safety beyond the city walls of Athens lays out the philosopher's conception of state and its relationship to the individual. Among other things, Socrates says: "[one] may do no violence to his father or mother, much less may he do violence to his country" (Plato, n.p.). In your own words, describe Socrates' claim. What are some examples that he employs?

Ultimately, we are left with a question of teleology (placement of people within the naturalized order of things). Is a person's identity shaped by the state? Should it be? Western readers are likely to answer in the negative. After all, from the "modern" standpoint, the individual has the right to fashion and destroy governments after careful consideration. Various documents in American history have enumerated this right as "natural." For this moment, however, take the view of Socrates. What advantage is offered by a teleology that defines man according to the state?

Off-campus Resources

Benjamin Jowett, Introduction to the Crito: "The Crito seems intended to exhibit the character of Socrates in one light only, not as the philosopher, fulfilling a divine mission and trusting in the will of heaven, but simply as the good citizen, who having been unjustly condemned is willing to give up his life in obedience to the laws of the state . . . "

Gordon L. Ziniewicz, Plato's Socrates: The Crito: Customs (Nomoi) As Parents and Adversaries: "What is the proper attitude of the individual person (citizen) toward nomoi (laws, customs, institutions, traditions, way of life, ethos, etc.)?"

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