Essay - Socrates' - the Unexamined Life is not Worth Living Socrates...


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Socrates' - The Unexamined Life is Not Worth Living

Socrates ***** convinced that "the unexamined life is not worth living for a human being" (Ap. 38a5*****6), it is clear that he must suppose ********** to be extremely high value in philosophical activity. But even th***** value is difficult to make out. Despite hav*****g lived by this principle for so many years now, Socrates is ***** ***** he remains ignorant of "anything fine and good" (Ap. 21d3-4). And because Socrates sees vice as *****hing other than moral ignorance, it might seem puzzling how he could claim to be any better ********** than those whose vice he has struggled ***** eradicate through philosophy. After all, he is no less ignorant than they are; his superior wisdom lies solely in ***** recognition of the ignorance he shares with them. Scattered throughout the early dialogues are a variety ***** principles which Socrates plainly endorses. *****' acceptance of these principles appears to have been generated through his practice of philosophy (Palmer, 1988). Thus, by living the philosophical ***** he has come to recognize a ***** ***** ways in which he ***** have acted wrongfully; by following ***** principles he has avoided ***** evils he might otherwise have committed. And precisely because happiness is assured by ***** action from the fact that Socrates can ***** a number of import*****nt judgments ***** guide him to good *****s, we ***** be confident ***** at least up until ***** time of h***** trial, he is ***** some degree genuinely happy.

***** ***** especially stands out--h***** examin*****ions of himself and others. It is precisely this activity, according to Socrates, that has made his life worthwhile. Socrates s*****s ***** he regards this ***** as necessary for happiness when he says, "t***** unexamined ***** is no***** worth living for a human *****" (Ap. 38a5-6). He goes on ***** show that he thinks it is sufficient for ***** when he indicates that so long as he could engage in this activity, Socrates would consider himself happy: he would count it ***** an "*****conceivable happiness" (Ap. 41c3-4) if death offers him the opportunity to pursue his mission with ***** dead in Hades. In order ***** understand t***** claim, we do not need to assume that Socrates would miraculously receive virtue in the afterl*****e--just engaging in this ***** alone is enough for Socrates to judge his condition happy. Accordingly, good activity is sufficient for happiness; virtue itself is not needed. But once the opportunity for good activity has been taken away, as it has been by his conviction, and since he considers all of t***** possible penalties other than paying a ***** to be evils (Ap. 37b5-e2), ***** no longer *****s ***** life *****s worthwhile, *****ing that he will be better off dead, even if death is *****hing more ***** utter extinction (Ap. 40c5). The power of the jury ***** constrain what Socrates can ***** justly makes clear ***** no measure of happiness, however small, can be ensured during one's *****.

What ***** asserts, *****

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