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PHILOSOPHICAL THOUGHT

CONTENTS

Unit 2: Metaphysics

10.

A CRITICAL COMPARISON BETWEEN PLATO’S

SOCRATES AND XENOPHON’S SOCRATES IN THE
FACE OF DEATH
Dr. Pankaj Singh

An assistant professor at the University of Petroleum and Energy Studies, School for Liberal Studies, in  Dehradun,
India, Dr. Pankaj Singh is a brooder. He generally sleeps with unanswered philosophical concerns of existence on his
mind. He is frequently bothered with the ultimate existential issue, “Why is there something rather than nothing?” He
frequently finds himself floating in the realm of imagination. His favorite pastimes are sci-fi TV shows and movies. He
doesn’t simply watch a show or a movie; he also writes about the work’s philosophical implications. He enjoys writing
about pop culture and philosophy. He has produced several chapters and papers on pop culture and philosophy. His
work includes chapters and studies on pop cultural phenomena such as The Expanse, Indiana Jones, Westworld, and
the Hulk. Finally, he fantasizes of producing a fantastic best-seller that combines philosophical elements with a fast-
paced thrilling story.

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Introduction

The trial and death of Socrates are some of the most tragic chapters in philosophical history. Socrates was put on
trial in 399 BC for allegedly corrupting the minds of Athens’ youth and for impiety. Socrates tried unsuccessfully to
justify himself. A jury of hundreds of male Athenian residents convicted him guilty by a majority vote. The main offi-
cial charges were: (1) worshipping false gods; and not worshipping the state religion (2) corrupting youth . The main
goal of the chapter is to compare and contrast two versions of Socrates’ defense in the face of death, one as de-
scribed in Plato’s The Apology of Socrates and the other as presented by Xenophon in his The Apology of Socrates
to the Jury. However, the goal isn’t only to uncover distinctions; it’s also to emphasize the significance of those dif-
ferences. The following sections discuss some of the most significant distinctions.

Approach to Socrates as a Person

Both texts have taken a distinct approach to portray Socrates as a person. Plato’s and Xenophon’s personalities are
mirrored in Socrates’ depiction in the respective texts. Plato, as a philosopher, emphasized the philosophical parts of
Socrates’ defense, but Xenophon, as a practical man who wrote about practical subjects like as hunting, horseman-
ship, estate management, cavalry command, and military history, threw light on Socrates’ practical features. Even
when addressing the representatives, Plato’s Socrates employs the dialectic approach to defend himself by asking
questions regarding the allegations leveled against him. On the other hand, Xenophon’s Socrates is aggressive in
temperament, and rather than asking questions, he gives his side of the story.

Focus of the Texts

The focus of these texts should also be kept in mind. While Plato concentrated on presenting a complete description
of the entire episode as it unfolded in the court, Xenophon focused his inquiry on the question of whether Socrates’
rebellious tone was intentional or not. Xenophon appears to be focusing on strengthening the character of Socrates
in the practical direction as a person of tough character like a warrior who is not afraid in the face of death, whereas
Plato appears to be focusing on highlighting the philosophical aspect of his personality through a detailed descrip-
tion of the trial.

Objections to the First Accusation

Socrates has been put on trial on two primary accusations. To the first accusation, Plato and Xenophon both pre-
sented different types of arguments and proofs. They have presented the accusations in different ways, in addition
to their diverse responses to the accusation. Plato writes about the first accusation:

Socrates is guilty of wrongdoing in that he busies himself studying things in the sky and below the earth; he makes the
worse into stronger argument and he teaches the same to others”. While Xenophon writes, “ his opponent has accused
him of not acknowledging the gods the city acknowledged, introducing new daimonic activities instead ( Grube et al.,
1981, p.24).

For example, in response to the charge of studying objects in the sky, Socrates emphasizes that the ideas published
by others, such as Anaxagoras concerning the Sun and Moon, are theories that may be found in a bookstore. He has
read these theories, even if he does not agree with them. He further argues for his belief in god and sprits by asking
Meletus:
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“Does any man, Meletus, believe in human activities who does not believe in humans? … Does any man who does not
Next: Plato’s “Simile of the Sun and “The Divided Line”
 believe in horses believe in horseman’s activities? Or flute playing activities but not in flute players? Does any man be-
lieve in spiritual activities who does not believe in spirits? ( Grube et al., 1981, p.31-32).

He goes on to say that if he believes in spirits who are said to be the children of gods, then I must believe in God as
well.
Socrates’ reply against the charge of not believing in God is different in Xenophon’s narrative, less rational but more
pragmatic. He discusses the rituals of offering sacrifices to the city god. He says:

The first thing I find amazing about the Meletus is what evidence he could ever had for saying that I don’t acknowledge
the god that city acknowledges. Because anyone who happened to be around would see me making sacrifices at the
state festivals and on the public altars (Reeve, 2002, p.179).

As a result, he apparently believes in city gods, proving that the charges are incorrect. To clear up the allegation, he
adds that his belief in the daimonic voice does not deny the God’s power. Socrates uses the example of other people
who claim to receive messages from God through other sources, which are acceptable in society and are not seen as
acts of disobedience toward God. He says:

But while they speak of bird omens, chance sayings, signs, and seers as prophetic warnings, I call mine a daimonic thing.
Actually, I have the following proof that I am not falsely attributing things to the god: for I have reported the god’s ad-
vice to very many of my friends, and I have never yet been shown to be wrong (Reeve, 2002, p.179).

Objections to Second Accusation

Contrary to the presentation of the first accusation, there is no major difference in framing the second accusation
between Plato and Xenophon’s accounts. According to Plato and Xenophon, the second main accusation leveled
against Socrates is to corrupt young minds. However, the evidence and reasoning presented in support of Socrates’
claim that he does not corrupt the youth are significantly different. Plato’s Socrates denies ever teaching anyone
anything. His Socrates believes that it is his responsibility to study persons who profess to be wise to determine if
they truly know or are merely pretending to know. Socrates also says that his talk is private, but many young people
would follow him out of curiosity to observe individuals being examined, and they like it. They love witnessing it.
Therefore they may occasionally try to do the same with others who profess to be intelligent. Socrates says:

I have never been anyone’s teacher. If anyone, young or old, desires to listen to me when I am talking and dealing with
my own concerns , I have never begrudged this to anyone, but I do not converse when I receive a fee and not when I do
not. I am equally ready to question the rich and the poor if anyone is willing to answer my questions and listen to what I
say. And I can not justly be held responsible for the good and bad conduct of these people, as I never promised then to
teach anything and have not done so ( Grube et al., 1981, p.37).

To the second accusation, Xenophon gives a completely different narrative of defense. Socrates asks his accuser
whether they have any evidence of someone becoming a worse person as a result of his teachings. Xenophon
writes:

So why don’t you say whether you know anyone who has gone from reverence to impiety because of me, or from mod-
esty to arrogance, or from temperance to extravagance, or from moderate drinking to drunkenness, or from diligence to
negligence, or has been overcome by any base pleasure? (Reeve, 2002, p.181).

 It is apparent that Xenophon’s Socrates acknowledges that he teaches people, but Plato’s Socrates categorically re-
jects that he teaches anybody. Socrates in Xenophon’s Socrates not only accepts instructing young minds, but he
also thinks it’s a good thing that they’re being taught by someone who is solely focused on education. On the
charge thatThe
Previous: people
Allegorywhom Socrates trains begin to obey him more than their parents in this manner, he believes
of the Cave
that if this occurs, Socrates sees nothing wrong with it. He uses the metaphor of a doctor and a patient to argue
Next: Plato’s “Simile of the Sun and “The Divided Line”
that it is beneficial for young people seeking answers to various concerns to come to him for education since he is
more suited for them than their parents.  Xenophon writes:

Don’t you think it amazing that whereas the best practitioner in other areas of expertise are not only given an appropri-
ate reward, but are also highly esteemed, I myself who and considered by some to be the best judge about the greatest
good for men, I mean education (Reeve, 2002, p.182).

  When Socrates responds to the allegations by citing the practical components of his argument, Xenophon’s por-
trayal of him appears to be more human. Plato’s Socrates, while more rational, appears to be less credible in the
court.

Wisdom of Socrates

Plato’s Socrates claims that the deity has given him a duty to question those who profess to be smart, whether they
be politicians, poets, craftsmen, affluent or poor. This quest began with the Oracle of Delphi’s revelation that
Socrates was the wisest of all the Greeks. Socrates sought to put this prophecy to the test by questioning those
who claimed to be intelligent. During his investigation, he found no one who claimed to be intelligent was truly
wise. Socrates observed that because of their accomplishment in a particular profession or subject, people mistook it
for wisdom and understanding. They had the delusion that they knew something when, in fact, they didn’t, as
Socrates discovered when he questioned them about their expertise. Socrates concluded that, while it is difficult to
state anything with certainty about knowledge, he was better than all others with whom he inquired about wisdom
in that he is at least conscious of his ignorance, whereas others are not. Their claims were false. As Plato writes
about Socrates:

I am wises than this man; it is likely that neither of us know anything worthwhile, but he thinks he knows something
when he does not, whereas when I don’t know, neither do I think I know; so I am likely to be wiser than he to this small
extent, that I do not think I know what I do not know ( Grube et al., 1981, p.26).

Plato’s Socrates, based on the oracle’s prophecy, comes to the conclusion after investigation that he is wiser than
others owing to the above-mentioned line of reasoning.
In Xenophon’s version, the Oracle of Delphi says that no man was freer, more just, or more moderate than Socrates.
Socrates tries to question the Delphi prophecy once more, but this time he evaluates his own character and activities
rather than comparing wisdom with others. Oracle’s assertion that he is a free, wise, and righteous man is con-
firmed via his self-analysis and evaluation. Xenophon mentions about Socrates:

Well then, who do you know who’s less enslaved by the body’s appetites than myself? And who is freer that I, since I
take neither gifts nor pay from anyone? And who on the earth could you reasonably consider more than someone who
is so well adopted to his circumstances that he has no need of anyone else’s possession? And how could anyone reason-
ably deny that I am a wise man since as soon as I could understand speech, I began seeking out and learning whatever
good things I could and I have never stopped doing so since (Reeve, 2002, p.181).

It is clear that Plato’s philosophical bent has proven that Socrates’ knowledge is generated by constant questioning
of those around him who are thought to be clever. And Socrates in Plato’s Socrates does not pretend to have abso-
lute knowledge; rather, he appears to be a sincere admirer of wisdom, a philosopher in particular. On the other hand,
Xenophon does not hesitate to list all of Socrates’ remarkable characteristics that make him a certain intelligent per-
son. Socrates, as depicted by Xenophon appears to be more sophist in nature.

Deliberation
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of the Cave

Next: Plato’s “Simile of the Sun and “The Divided Line”

The rebellious tone of Socrates’ defense is one of the central points of debate among scholars. Plato’s Socrates does
not appear to be attempting to avoid a death sentence on purpose. All he wants to do is tell his side of the story
without sympathy since it obstructs genuine justice. There is no question that his defense approach appears to be
suicidal in character, as when Socrates appears to be baiting the Jury after the guilty verdict and before the death
sentence, as seen by his contemplation of other options if he does not get the death penalty. He claims that exile
will do him no good because philosophizing is a god-given job. He reflects about his acquittal based on his lack of
speech, and comes to the conclusion that an unexamined life is not worth living. Apart from that, the fact that
Socrates states to his friends and followers after his death sentence that it must be for the purpose of good because
his inner voice does not contradict him at any time throughout the trial is often emphasized in favor of deliberation.
However, few subtle statements in Plato’s Socrates indicate that he did not intend to be executed. For example,
Socrates’ statement of the trial’s brief duration hampered his ability to persuade more people of his innocence. As he
said:

If it were law with us, as it is elsewhere, that a trial for life should not last one but for many days, you would be con-
vinced, but now it is not easy to dispel great slanders in a short time ( Grube et al., 1981, p.26).

His assessment of penalty of thirty mina also cannot be ignored. It shows that the attempt of his defense was gen-
uine without any deliberation to die. Although the outcome was not in Socrates’ favor, he handled it graciously as a
great man. I believe his grace should not be seen as a deliberate decision to die but rather as an example that a good
man and message cannot be hurt even by an unjust death.
Xenophon’s account of Socrates’ defense, which is premised on Socrates’ contemplation for death, now presents the
opposing side of the narrative. The concept of Xenophon is based on Hermogene’s description of a discussion with
Socrates prior to his execution. Three points from the conversation have been highlighted to support Socrates’ claim
of death deliberation: first, he had lived a just and fulfilled life and was ready to die; second, he wanted to avoid the
suffering of old age; and third, his daimonic voice did not prevent him from saying anything else in the trail. These
three factors persuade Xenophon that Socrates’ defense was premeditated since he decided to die. However, if we
examine these three arguments in the context of Socrates’ overall nature, we can contradict them. To begin with,
there is no doubt that Socrates appears to have lived a fulfilled life, but this does not imply that he desired to die. In
confessing his love for philosophy, Socrates stated that even if he dies and there is such a thing as spirit that goes to
another place after death, he would be very happy to examine people there as well, implying that had he been alive,
he would have continued his mission of examining people as it would have greatly aided him.
Second, his portrayal of old age suffering does not necessarily imply that he was about to commit suicide in re-
sponse to his accusations. As a just man, Socrates would not have been afraid of death or old age. He was not an
escapist and would have lived his old age as gracefully as he lived the rest of his life. Xenophon took the third point
of no indication from the daimonic voice as it was good for Socrates to die at that point in his life, but the interpreta-
tion of no daimonic intervention comes later when Socrates is found guilty and sentenced to death, implying that he
later connected the dots and discovered why such an unjust thing had happened to him. Nevertheless, that does
not mean he presented deliberate defiance to the jury in order to die. Instead, the tone of defiance should be taken
as a sign that he was committed to truth only even in the face of death. He could have appealed to pity, manipu-
lated the jury through oratory, but he chose to be brave Socrates, as he had been all his life and spoke everything he
thought fit to defend himself, regardless of any concern about the outcome of his defense.

Conclusion

The above sections discussed that there is a substantial difference between Plato’s and Xenophon’s accounts of
Previous: The Allegory of the Cave
Socrates’ trial and defense, but, as is the characteristic of philosophy in general, there is no conclusive solution. Thus
we cannot say who’s story is closest to the reality of the true occurrenceNext:at
Plato’s
the “Simile of the
time. We Sun and
should “The
not Divided
place tooLine”
much
emphasis on whether he intended to die on purpose or not, but rather on what he really stated through those chal-
lenges of living an examined life and not stray from the truth even in the face of death. Whether Oracle said so or
not, his serenity at the time of death qualifies him as a wise man.

References

Grube, George Maximilian Anthony, and John M. Cooper. Five Dialogues: Euthyphro, Apology, Crito, Meno, Phaedo.
Hackett Publishing, 1981.

Reeve, C. D. C. The trials of Socrates: six classic texts. Hackett Publishing, 2002.

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