After making his not-very-apologetic apology to the Athenian jury and audience, Socrates prepares to face their verdict, on charges of blasphemy and corrupting the young. He tries and fails to appeal against their decision, and then like a true philosopher, prepares to face his fate…
Before reading this… have you read the Apology digested (part 1)?
The Apology digested: part 2
Athenian jury: Our verdict is…. guilty of all charges!
Meletus: Excellent! I recommend for Socrates the worst punishment of all… death!
Socrates: (sighs) Well this was not unexpected. I suppose I deserve it for being such a lousy speaker. I did warn you… but hey! I was expecting the verdict given to have a much greater majority!
(To the Athenians): Anyway, it doesn’t matter. Meletus recommends death. So be it. What alternatives do we have, now that you have decided me (wrongly, by the way) to be guilty as charged? Well, I deserve to be treated like a man who has neglected the usual pleasures of wealth, a job and social status in favour of caring for the thing that truly matters: the state of my soul, and teaching others to think the same. I’ll tell you: free dinner every night in the town hall! That’s what I truly deserve. I have literally spent my life trying to make other people – YOU – better. So that’s my recommendation. Instead of the death penalty: free meals for life! Digest that for a minute.
I presume you’re thinking even nastier thoughts about me than you already were, people of Athens. If only we had more time… I could easily convince you of my innocence. This trial has only lasted a day! But it’s irrelevant now. Shall I protest going to my death, the certainty of which we’re already seen is no reason to be afraid? Or shall I plead for a miserable life in prison or in exile, which will certainly be fearful? No, of course I won’t. Prison is miserable, and if I live out my last few days in exile, I’m damned either way: both for turning people away, and for continuing to teach them how to live, I’ll be hunted down. Could I live a quiet life away from it all? No. I can’t keep quiet when I am convinced that the only way to live is a life of virtue, a large part of which involves constantly talking about it to anybody who’ll listen! The un-examined life is surely not worth living at all.
But hey; let’s have one last go. I’ve made it pretty clear that I don’t deserve any punishment, still less the harsh punishment recommended by Meletus. So how about I pay my way out of this? I’d say that… hmnn….€2,300 seems about right for me. I don’t have this money, of course, but wait … my mates Plato and Crito say that they’ll round this up to what they suggest is a more persuasive sum of €70,000. They’re good for it, so how about… you….set me free? Please?
Athenians: The sentence is death!
Socrates: You will regret this day! You will all regret it, and you will feel the incurable guilt that comes with the knowledge that you have killed me, Socrates, the wisest man in Greece! Even those who don’t actually think I’m very wise will say so now, as you will make a martyr out of me with this ridiculous verdict! You have convicted me today not because I failed to persuade you, but because I didn’t lie down like a dog and tearfully 
accept your demand to live a boring, quiet and obedient life, like a pig. Well, I would rather die than live this kind of life. It is hard to avoid death, but it is even harder to avoid wickedness, which I see has caught up with you idiots as quickly as death has caught up with me.
Maybe it was always going to be this way. But as I’ve said: by killing me, you make my philosophy stronger. Now even more people will bother you like I did, and you’ll understand that it’s always better to bettering yourselves rather than discrediting others.
And with this prophecy, my apologia ends. But let’s stay and chat awhile, you bastards! Nothing prevents us from talking, and I am determined to do this until the very end. And to my friends, I say that it is some comfort that the fate to which I now go seems best. Let’s hope that death is a blessing, rather than a curse, though as I’ve said, we don’t rightly know which one it is, good or bad. I know one thing: either death means no perception of anything at all (like a dreamless sleep), or it means going to another place, like an afterlife. If it’s nothingness, well, I can live with that. A dreamless sleep is better, as you know than most nights, and even some days! And if there is an afterlife, where everybody who has died is not living, well what a great thought THAT is! The underworld, if a place like heaven, would contain all the Greek heroes from the myths, and wouldn’t it be nice to hang out with them. And if instead the underworld is like a kind of hell, I could question and annoy all the people there who have suffered unjust punishment, just like me. Either way, I could carry on my philosophical questioning of people free from punishment by all of you arseholes! Who wouldn’t want to meet all their heroes in heaven or hell? So actually, it’s all looking quite good…
So to conclude, things are actually looking up. Now the hour to part has come. I go to die, you all go to live. Which of us goes to the better lot is known to no one, except God.
More ideas
Is Socrates really convinced that his death is the best option?
Following on from his thoughts about death in the previous part of his speech, Socrates seems to have convinced himself that it’s better off for him to die rather than grovel with the authorities and lead the kind of inauthentic and ultimately meaningless life that they might expect of him. Plato’s Apology thus turns out to be a rather passionate and moving treatise on the meaning of life, the nature of death and how to come to terms with it, and the importance of never giving in to those who would deny you an authentic existence, whatever the cost. This thought is later brought up in the Phaedo, in which Socrates faces his own demise and muses that the proper aim of philosophy is the ‘art of dying well’, rather than primarily the art of living well. We may well agree with him, and this is one of many passages in Plato that has a striking timelessness to it. The great insight here is that we rarely choose how and under what circumstances we die; the only thing we can do is to face our death with courage and without fear, knowing that we really don’t know what’s beyond the grave, and that we should try to be happy for the life that we’ve lived.
However, it could be argued that this is a noble but rather idealistic account of the proper way to approach one’s death. Could Socrates really have convinced himself that his death was welcome, to the extent to which he went to it gladly, and with no horror or fear at all? Is it even psychologically possible for a person to engage in reason and argument (as Socrates seems to do) to achieve such a sanguine and admirable outlook on one’s death? And if he was so prepared to meet his fate in this way, why did Socrates even bother to give the Apology at all, much of which seems laced with disdain and righteous indignation at the Athenians who brought the charges against him? These points, coupled with Socrates’ lame attempt to pay his way out of his punishment, suggest that perhaps the great philosopher wasn’t as ready to meet his own death as he made out. And we can hardly blame him, consoling though his words certainly are.
Disclaimer
This dialogue has been abridged and re-worded, with some silly bits added, to make the key arguments more accessible and engaging. It doesn’t represent a totally accurate re-telling of Plato’s original (which can be read here). However, it is designed to preserve the key basic thoughts and arguments, as well as giving a sense of some of the fascinating philosophical issues that Plato addresses in this dialogue.
Socrates has been accused of insulting the gods and corrupting the youth of Athens, and seems determined to prove his innocence. He meets his friend Euthyphro, who believes himself to be somewhat of a prophet and a sage when it comes to the nature of the gods. Socrates has a chat with Euthyphro in an attempt to get to the bottom of what the nature of holiness really is, hoping that this knowledge will help him prove his own holiness, and innocence, in court. But it turns out that Euthyphro has a tricky court case of his own, and also that holiness proves annoyingly difficult to define….
Plato Digested 