Difference between revisions of "Spring 2009 201 Model Student Work"
m |
|||
| (29 intermediate revisions by 19 users not shown) | |||
| Line 3: | Line 3: | ||
Return to [[Human Nature]] | Return to [[Human Nature]] | ||
| − | ==Section 1: | + | ==Section 1: Participation Journals== |
| − | == | + | ===Euthyphro 10=== |
| − | + | ====Student 1==== | |
| − | |||
| − | |||
| − | + | Throughout the entire dialogue, Socrates asks Euthyphro repeatedly what the definition of piety is. After each explanation given to him, Socrates finds the flaw and proves the definition to be false. Presumably, Socrates wants to know the answer to this question, because he is entering court on this day. He wants to be able to argue against the true definition of piety and, therefore, win the case against him. In Euthyphro’s third definition of piety, he basically says, “All that is loved by the gods is pious, and all that is hated by the gods is impious”. When Socrates says, “Is the pious loved by the gods because it is pious or is it pious because it is loved by the gods”, he questions the definition. Ultimately, he completely eliminates Euthyphro’s previous definitions for piety. His first reason for not accepting this definitions is because, he proves that the piety came first, before the liking, through his “see/seeing and carry/carrying” analogies. Basically, Socrates means that “being liked” is a state of an object/idea already in existence. Therefore, that which is righteous is liked by the gods, because it is righteous, it isn’t righteous solely because the gods like it. Socrates offers a definition as well; "piety is a species of the genus 'justice'”. Soon enough, Socrates points out that his definition is also false. All that is pious is not necessarily just, as well as, not all that is just is necessarily pious. However, most human beings generally associate that which is pious, is also just, or considered “morally correct”. Finally, Socrates points out that there are many actions that cannot be sorted into both or either category. If you save your brother’s life by shooting a killer, it is not considered morally correct. But is it considered pious? | |
| − | == | + | ===Are we radically wrong about our knowledge of reality?=== |
| − | == | + | ====Student 1 ==== |
| − | + | ====Student 2 ==== | |
| − | == | + | ====Student 3 ==== |
| + | ====Student 4 ==== | ||
Latest revision as of 17:48, 2 February 2010
We'll use this page to post student work. You may take your name off your work if you wish.
Return to Human Nature
Contents
Section 1: Participation Journals
Euthyphro 10
Student 1
Throughout the entire dialogue, Socrates asks Euthyphro repeatedly what the definition of piety is. After each explanation given to him, Socrates finds the flaw and proves the definition to be false. Presumably, Socrates wants to know the answer to this question, because he is entering court on this day. He wants to be able to argue against the true definition of piety and, therefore, win the case against him. In Euthyphro’s third definition of piety, he basically says, “All that is loved by the gods is pious, and all that is hated by the gods is impious”. When Socrates says, “Is the pious loved by the gods because it is pious or is it pious because it is loved by the gods”, he questions the definition. Ultimately, he completely eliminates Euthyphro’s previous definitions for piety. His first reason for not accepting this definitions is because, he proves that the piety came first, before the liking, through his “see/seeing and carry/carrying” analogies. Basically, Socrates means that “being liked” is a state of an object/idea already in existence. Therefore, that which is righteous is liked by the gods, because it is righteous, it isn’t righteous solely because the gods like it. Socrates offers a definition as well; "piety is a species of the genus 'justice'”. Soon enough, Socrates points out that his definition is also false. All that is pious is not necessarily just, as well as, not all that is just is necessarily pious. However, most human beings generally associate that which is pious, is also just, or considered “morally correct”. Finally, Socrates points out that there are many actions that cannot be sorted into both or either category. If you save your brother’s life by shooting a killer, it is not considered morally correct. But is it considered pious?
