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He mentioned on his lectures that he will make some changes in his blue book who will go after April in because of changes in NCLEX. Does anyone get a new book??? Save my name, email, and website in this browser for the next time I comment.

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Fianlly, the seven books have been deciphered into sixty-eight dialects, offering more than four hundred million duplicates in more than two hundred counties. Also, the Harry Potter Books are on an online repository for the safer downloading.

So, happy free ebooks downloading. Download Link. Best Wishes to all. Furthermore, please bear in mind that we do not own copyrights to these books. Of the many lies they told, one in particular surprised me, namely that you should be careful not to be deceived by an accomplished speaker like me.

That they were not ashamed to be immediately proved wrong by the facts, when I show myself not to be an accomplished speaker at all, that I thought was most shameless on their part—unless indeed they call an accomplished speaker the man who speaks the truth. If they mean that, I would agree that I am an orator, but not after their manner, for indeed, as I say, practically nothing they said was true.

Jurors were selected by lot from all the male citizens thirty years of age or older who offered themselves on the given day for service. They thus functioned as representatives of the Athenian people and the Athenian democracy. Hence Socrates can address them as if he were addressing the people of Athens at large, and in particular the partisans of the democracy against its oligarchic opponents see, for example, 21a, 32d. At 40a he explains that only those who voted to acquit him deserved that honor.

The bankers or money-changers had their counters in the marketplace. It seems that this was a favorite place for gossip. Just as if I were really a stranger, you would certainly excuse me if I spoke in that dialect and manner in which I had been brought up, so too my present request seems a just one, for you to pay no attention to my manner of speech—be it better or worse—but to concentrate your attention on whether what I say is just or not, for the excellence of a judge lies in this, as that of a speaker lies in telling the truth.

There have been many who have accused me to you for many years now, and none of their accusations are true. These I fear much more than I fear Anytus and his friends, though they too are formidable. These earlier ones, however, are more so, gentlemen; they got hold of most of you from childhood, persuaded you and accused me quite falsely, saying that there is a man called Socrates, a wise man, a student of all things in the sky and below the earth, who makes the worse argument the stronger.

Those who spread that rumor, gentlemen, are my dangerous accusers, for their hearers believe that those who study these things do not even believe in the gods.

Moreover, these accusers are numerous, and have been at it a long time; also, they spoke to you at an age when you would most readily believe them, some of you being children and adolescents, and they won their case by default, as there was no defense.

What is most absurd in all this is that one cannot even know or mention their names unless one of them is a writer of comedies. This is Aristophanes. Socrates refers below 19c to the character Socrates in his Clouds ff. I must surely defend myself and attempt to uproot from your minds in so short a time the slander that has resided there so long. Even so, let the matter proceed as the god may wish, but I must obey the law and make my defense.

Let us then take up the case from its beginning. What is the accusation from which arose the slander in which Meletus trusted when he wrote out the charge against me? What did they say when they slandered me? It goes something like this: Socrates is guilty of wrongdoing in that he busies himself studying things in the sky and below the earth; he makes the worse into the stronger argument, and he teaches these same things to others.

You have seen this yourself in the comedy of Aristophanes, a Socrates swinging about there, saying he was walking on air and talking a lot of other nonsense about things of which I know nothing at all. I do not speak in contempt of such knowledge, if someone is wise in these things—lest Meletus bring more cases against me—but, gentlemen, I have no part in it, and on this point I call upon the majority of you as witnesses.

I think it right that all those of you who have heard me conversing, and many of you have, should tell each other if any one of you has ever heard me discussing such subjects to any extent at all. From this you will learn that the other things said about me by the majority are of the same kind. Not one of them is true. And if you have heard from anyone that I undertake to teach people and charge a fee for it, that is not true either. These were all well-known Sophists.

Gorgias, after whom Plato named one of his dialogues, was a celebrated rhetorician and teacher of rhetoric. He came to Athens in B. Two dialogues, the authenticity of which has been doubted, are named after Hippias, whose knowledge was encyclopedic. Prodicus was known for his insistence on the precise meaning of words.

Both he and Hippias are characters in Protagoras named after another famous Sophist. Indeed, I learned that there is another wise man from Paros who is visiting us, for I met a man who has spent more money on sophists than everybody else put together, Callias, the son of Hipponicus. Now since they are men, whom do you have in mind to supervise them?

Who is an expert in this kind of excellence, the human and social kind? I think you must have given thought to this since you have sons. And what is his fee? Certainly I would pride and preen myself if I had this knowledge, but I do not have it, gentlemen. From where have these slanders come? For surely if you did not busy yourself with something out of the common, all these rumors and talk would not have arisen unless you did something other than most people.

Tell us what it is, that we may not speak inadvisedly about you. Listen then. Perhaps some of you will think I am jesting, but be sure that all that I shall say is true. What has caused my reputation is none other than a certain kind of wisdom. What kind of wisdom? Human wisdom, perhaps. It may be that I really possess this, while those whom I mentioned just now are wise with a wisdom more than human; else I cannot explain it, for I certainly do not possess it, and whoever says I do is lying and speaks to slander me.

Do not create a disturbance, gentlemen, even if you think I am boasting, for the story I shall tell does not originate with me, but I will refer you to a trustworthy source. I shall call upon the god at Delphi as witness to the existence and nature of my wisdom, if it be such. He was my friend from youth, and the friend of most of you, as he shared your exile and 6. A mina equaled drachmas. You surely know the kind of man he was, how impulsive in any course of action.

He went to Delphi at one time and ventured to ask the oracle—as I say, gentlemen, do not create a disturbance— he asked if any man was wiser than I, and the Pythian replied that no one was wiser. Chaerephon is dead, but his brother will testify to you about this. Consider that I tell you this because I would inform you about the origin of the slander. What is his riddle? I am very conscious that I am not wise at all; what then does he mean by saying that I am the wisest?

For surely he does not lie; it is not legitimate for him to do so. I then tried to show him that he thought himself wise, but that he was not. As a result he came to dislike me, and so did many of the bystanders. After that I proceeded systematically. I must give you an account of my journeyings as if they 8. After the politicians, I went to the poets, the writers of tragedies and dithyrambs and the others, intending in their case to catch myself being more ignorant than they.

So I took up those poems with which they seemed to have taken most trouble and asked them what they meant, in order that I might at the same time learn something from them. I am ashamed to tell you the truth, gentlemen, but I must. Almost all the bystanders might have explained the poems better than their authors could. The poets seemed to me to have had a similar experience.

At the same time I saw that, because of their poetry, they thought themselves very wise men in other respects, which they were not. So there again I withdrew, thinking that I had the same advantage over them as I had over the politicians. In this I was not mistaken; they knew things I did not know, and to that extent they were wiser than I. But, men of Athens, the good craftsmen seemed to me to have the same fault as the poets: each of them, because of his success at his craft, thought himself very wise in other most important pursuits, and this error of theirs overshadowed the wisdom they had, so that I asked myself, on behalf of the oracle, whether I should prefer to be as I am, with neither their wisdom nor their ignorance, or to have both.

The answer I gave myself and the oracle was that it was to my advantage to be as I am. As a result of this investigation, men of Athens, I acquired much unpopularity, of a kind that is hard to deal with and is a heavy burden; many slanders came from these people and a reputation for wisdom, for in each case the bystanders thought that I myself possessed the wisdom that I proved that my interlocutor did not have.

Then if I do not think he is, I come to the assistance of the god and show him that he is not wise. Furthermore, the young men who follow me around of their own free will, those who have most leisure, the sons of the very rich, take pleasure in hearing people questioned; they themselves often imitate me and try to question others. The result is that those whom they question are angry, not with themselves but with me. From them Meletus attacked me, and Anytus and Lycon, Meletus being vexed on behalf of the poets, Anytus on behalf of the craftsmen and the politicians, Lycon on behalf of the orators, so that, as I started out by saying, I should be surprised if I could rid you of so much slander in so short a time.

That, men of Athens, is the truth for you. I have hidden or disguised nothing. I know well enough that this very conduct makes me unpopular, and this is proof that what I say is true, that such is the slander against me, and that such are its causes. After this I shall try to defend myself against Meletus, that good and patriotic man, as he says he is, and my later accusers. As these are a different lot of accusers, let us again take up their sworn deposition.

It goes something like this: Socrates is guilty of corrupting the young and of not believing in the gods in whom the city believes, but in other new spiritual things. Such is their charge. Let us examine it point by point. He says that I am guilty of corrupting the young, but I say that Meletus is guilty of dealing frivolously with serious matters, of irresponsibly bringing people into court, and of professing to be seriously con- APOLOGY 29 cerned with things about none of which he has ever cared, and I shall try to prove that this is so.

Come here and tell me, Meletus. Surely you consider it of the greatest importance that our young men be as good as possible? Come then, tell these men who improves them.

You obviously know, in view of your concern. You say you have discovered the one who corrupts them, namely me, and you bring me here and accuse me to these men. Come, inform these men and tell them who it is who improves them. You see, Meletus, that you are silent and know not what to say. Tell me, my good sir, who improves our young men? That is not what I am asking, but what person who has knowledge of the laws to begin with? How do you mean, Meletus? Are these able to educate the young and improve them?

All of them, or some but not others? Very good, by Hera. You mention a great abundance of benefactors. But what about the audience? Do they improve the young or not? What about the members of Council?

But, Meletus, what about the assembly? Do members of the assembly corrupt the young, or do they all improve them? You condemn me to a great misfortune.

Tell me: does this also apply to horses, do you think? That all men improve them and one individual corrupts them? Or is quite the contrary true, one individual is able to improve them, or very few, namely, the horse breeders, whereas the majority, if they have horses and use them, corrupt them? Is that not the case, Meletus, both with horses and all other animals?

Of course 9. Socrates here drops into his usual method of discussion by question and answer. The Council was a body of men, elected annually by lot, that prepared the agenda for meetings of the assembly and together with the magistrates conducted the public business of Athens.

On the assembly, see note to Euthyphro 3c. It would be a very happy state of affairs if only one person corrupted our youth, while the others improved them. And by Zeus, Meletus, tell us also whether it is better for a man to live among good or wicked fellow citizens.

Answer, my good sir, for the law orders you to answer. Is there any man who wants to be harmed? Come now, do you accuse me here of corrupting the young and making them worse deliberately or unwillingly?

What follows, Meletus? Are you so much wiser at your age than I am at mine that you understand that wicked people always do some harm to their closest neighbors while good people do them good, but I have reached such a pitch of ignorance that I do not realize this, namely that if I make one of my associates wicked I run the risk of being harmed by him so that I do such a great evil deliberately, as you say?

I do not believe you, Meletus, and I do not think anyone else will. Either I do not corrupt the young or, if I do, it is unwillingly, and you are lying in either case. Now if I corrupt them unwillingly, the law does not require you to bring people to court for such unwilling wrongdoings, but to get hold of them privately, to instruct them and exhort them; for clearly, if I learn better, I shall cease to do what I am doing unwillingly.

You, however, have avoided my company and were unwilling to instruct me, but you bring me here, where the law requires one to bring those who are in need of punishment, not of instruction. And so, men of Athens, what I said is clearly true: Meletus has never been at all concerned with these matters. Nonetheless tell us, Meletus, how you say that I corrupt the young; or is it obvious from your deposition that it is by teaching them not to believe in the gods in whom the city believes but in other new spiritual things?

Is this not what you say I teach and so corrupt them? Then by those very gods about whom we are talking, Meletus, make this clearer to me and to these men: I cannot be sure whether you APOLOGY 31 mean that I teach the belief that there are some gods—and therefore I myself believe that there are gods and am not altogether an atheist, nor am I guilty of that—not, however, the gods in whom the city believes, but others, and that this is the charge against me, that they are others.

Or whether you mean that I do not believe in gods at all, and that this is what I teach to others. You are a strange fellow, Meletus. Why do you say this? Do I not believe, as other men do, that the sun and the moon are gods? My dear Meletus, do you think you are prosecuting Anaxagoras? Are you so contemptuous of these men and think them so ignorant of letters as not to know that the books of Anaxagoras11 of Clazomenae are full of those theories, and further, that the young men learn from me what they can buy from time to time for a drachma, at most, in the bookshops, and ridicule Socrates if he pretends that these theories are his own, especially as they are so absurd?

Is that, by Zeus, what you think of me, Meletus, that I do not believe that there are any gods? You cannot be believed, Meletus, even, I think, by yourself. The man appears to me, men of Athens, highly insolent and uncontrolled.

He seems to have made this deposition out of insolence, violence, and youthful zeal. Examine with me, gentlemen, how he appears to contradict himself, and you, Meletus, answer us. Remember, gentlemen, what I asked you when I began, not to create a disturbance if I proceed in my usual manner.

Does any man, Meletus, believe in human activities who does not believe in humans? Make him answer, and not again and again create He claimed that the universe was directed by Nous Mind and that matter was indestructible but always combining in various ways. He left Athens after being prosecuted for impiety. No, my good sir, no man could. If you are not willing to answer, I will tell you and these men.

Answer the next question, however. Does any man believe in spiritual activities who does not believe in spirits? Thank you for answering, if reluctantly, when these gentlemen made you.

Now you say that I believe in spiritual things and teach about them, whether new or old, but at any rate spiritual things according to what you say, and to this you have sworn in your deposition. But if I believe in spiritual things I must quite inevitably believe in spirits.

It is indeed. I shall assume that you agree, as you do not answer. Do we not believe spirits to be either gods or the children of gods?

Yes or no? Then since I do believe in spirits, as you admit, if spirits are gods, this is what I mean when I say you speak in riddles and in jest, as you state that I do not believe in gods and then again that I do, since I do believe in spirits.

If, on the other hand, the spirits are children of the gods, bastard children of the gods by nymphs or some other mothers, as they are said to be, what man would believe children of the gods to exist, but not gods? That would be just as absurd as to believe the young of horses and asses, namely mules, to exist, but not to believe in the existence of horses and asses.

There is no way in which you could persuade anyone of even small intelligence that it is possible for one and the same man to believe in spiritual but not also in divine things, and then again for that same man to believe neither in spirits nor in gods nor in heroes.

On the other hand, you know that what I said earlier is true, that I am very unpopular with many people. This will be my undoing, if I am undone, not Meletus or Anytus but the slanders and envy of many people. This has destroyed many other good men and will, I think, continue to do so.

There is no danger that it will stop at me. This is the truth of the matter, men of Athens: wherever a man has taken a position that he believes to be best, or has been placed by his commander, there he must I think remain and face danger, without a thought for death or anything else, rather than disgrace.

It would have been a dreadful way to behave, men of Athens, if, at Potidaea, Amphipolis, and Delium, I had, at the risk of death, like anyone else, remained at my post where those you had elected to command had ordered me, and then, when the god ordered me, as I thought and believed, to live the life of a philosopher, to examine myself and others, I had abandoned my post for fear of death or anything else. That would have been a dreadful thing, and then I might truly have justly been brought here for not believing that there are gods, disobeying the oracle, fearing death, and thinking I was wise when I was not.

To fear death, gentlemen, is no other than to think oneself wise when one is not, to think one knows what one does not know. No one knows whether death may not be the greatest of all blessings for a man, yet men fear it as if they knew that it is the greatest of evils. And surely it is the most blameworthy ignorance to believe that one knows what one does not know.

It is perhaps on this point and in this respect, gentlemen, that I differ from the majority of men, and if I were to claim that I am wiser than anyone in anything, it would be in this, that, as I have no adequate knowledge of things in the underworld, so I do not think I have.

I shall never fear or avoid things of which I do not know, whether they may not be good rather than things that The scene between Thetis and Achilles is from the Iliad xviii. I shall treat in this way anyone I happen to meet, young and old, citizen and stranger, and more so the citizens because you are more kindred to me. Be sure that this is what the god orders me to do, and I think there is no greater blessing for the city than my service to the god.

For I go around doing nothing but persuading both young and old among you not to care for your body or your wealth in preference to or as strongly as for the best possible state of your soul, as I say to you: Wealth does not bring about excellence, but excellence makes wealth and everything else good for men, both individually and collectively. By no means do this.

Be sure that if you kill the sort of man I say I am, you will not harm me more than yourselves. Neither Meletus nor Anytus can harm me in any way; he could not harm me, for I do not think it is permitted that a better man be harmed by a worse; certainly he might kill me, or perhaps banish or disfranchise me, which he and maybe others think to be great harm, but I do not think so.

I think he is doing himself much greater harm doing what he is doing now, attempting to have a man executed unjustly. Another such man will not easily come to be among you, gentlemen, and if you believe me you will spare me. You might easily be annoyed with me as people are when they are aroused from a doze, and strike out at me; if convinced by Anytus you could easily kill me, and then you could sleep on for the rest of your days, unless the god, in his care for you, sent you someone else.

That I am the kind of person to be a gift of the god to the city you might realize from the fact that it does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect now for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.

I, on the other hand, have a convincing witness that I speak the truth, my poverty. It may seem strange that while I go around and give this advice privately and interfere in private affairs, I do not venture to go to the assembly and there advise the city. I have a divine or spiritual sign which Meletus has ridiculed in his deposition. This began when I was a child. It is a voice, and whenever it speaks it turns me away from something I am about to do, but it never encourages me to do anything.

This is what has prevented me from taking part in public affairs, and I think it was quite right to prevent me. Do not be angry with me for speaking the truth; no man will survive who genuinely opposes you or any other crowd and prevents the occurrence of many unjust and illegal happenings in the city.

I shall give you great proofs of this, not words but what you esteem, deeds. Listen to what happened to me, that you may know that I will not yield to any man contrary to what is right, for fear of death, even if I should die at once for not yielding. The things I shall tell you are commonplace and smack of the lawcourts, but they are true. I was the only member of the presiding committee to oppose your doing something contrary to the laws, and I voted against it.

The orators were ready to prosecute me and take me away, and your shouts were egging them on, but I thought I should run any risk on the side of law and justice rather than join you, for fear of prison or death, when you were engaged in an unjust course. This happened when the city was still a democracy.

When the oligarchy was established, the Thirty15 summoned me to the Hall, along This was the battle of Arginusae south of Lesbos in B. A violent storm prevented the Athenian generals from rescuing their survivors. For this they were tried in Athens and sentenced to death by the assembly. He obstinately persisted in his opposition, in which he stood alone, and was overruled by the majority. Six generals who were in Athens were executed.

They gave many such orders to many people, in order to implicate as many as possible in their guilt. That government, powerful as it was, did not frighten me into any wrongdoing.

When we left the Hall, the other four went to Salamis and brought in Leon, but I went home. I might have been put to death for this, had not the government fallen shortly afterwards.

There are many who will witness to these events. Do you think I would have survived all these years if I were engaged in public affairs and, acting as a good man must, came to the help of justice and considered this the most important thing? Far from it, men of Athens, nor would any other man.

Throughout my life, in any public activity I may have engaged in, I am the same man as I am in private life. I have never come to an agreement with anyone to act unjustly, neither with anyone else nor with any one of those who they slanderously say are my pupils.

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 cannot justly be held responsible for the good or bad conduct of these people, as I never promised to teach them anything and have not done so.

If anyone says that he has learned anything from me, or that he heard anything privately that the others did not hear, be assured that he is not telling the truth. Why then do some people enjoy spending considerable time in my company? You have heard why, men of Athens; I have told you the whole truth. They enjoy hearing those being questioned who think they are wise, but are not. And this is not unpleasant. To do this has, as I say, been enjoined upon me by the god, by means of oracles and dreams, and in every other way that a divine manifestation has ever ordered a man to do anything.

This is true, gentlemen, and can easily be established. If I corrupt some young men and have corrupted others, then surely some of them who have grown older and realized that I gave them bad advice when they were young should now themselves come up here to accuse me and avenge themselves. If they were unwilling to do so themselves, then some of their kindred, their fathers or brothers or d e 33 b c d 38 e 34 b c d e 35 PLATO other relations should recall it now if their family had been harmed by me.

I could mention many others, some one of whom surely Meletus should have brought in as witness in his own speech. If he forgot to do so, then let him do it now; I will yield time if he has anything of the kind to say.

These men are all ready to come to the help of the corruptor, the man who has harmed their kindred, as Meletus and Anytus say. Now those who were corrupted might well have reason to help me, but the uncorrupted, their kindred who are older men, have no reason to help me except the right and proper one, that they know that Meletus is lying and that I am telling the truth.

Very well, gentlemen. This, and maybe other similar things, is what I have to say in my defense. Perhaps one of you might be angry as he recalls that when he himself stood trial on a less dangerous charge, he begged and implored the jurymen with many tears, that he brought his children and many of his friends and family into court to arouse as much pity as he could, but that I do none of these things, even though I may seem to be running the ultimate risk.

Thinking of this, he might feel resentful towards me and, angry about this, cast his vote in anger. Nevertheless, I will not beg you to acquit me by bringing them here. Why do I do none of these things? Not through arrogance, gentlemen, nor through lack of respect for you. Whether I am brave in the face of death is another matter, but with regard to my reputation and yours and that of the whole city, it does not seem right to me to do these things, especially at my age and with my reputation.

Now if those of you who are considered superior, be it in wisdom or courage or whatever other virtue makes them so, are seen behaving like that, it would be a disgrace. Yet I have often seen them do this sort of thing when standing trial, men who are thought to be somebody, doing amazing things as if they thought it a terrible thing to die, and as if they were to be immortal if you did not execute them.

You should not act like that, men of Athens, those of you who have any reputation at all, and if we do, you should not allow it. You should make it very clear that you will more readily convict a man who performs these pitiful dramatics in court and so makes the city a laughingstock, than a man who keeps quiet. Quite apart from the question of reputation, gentlemen, I do not think it right to supplicate the jury and to be acquitted because of this, but to teach and persuade them.

We should not accustom you to perjure yourselves, nor should you make a habit of it. This is irreverent conduct for either of us. This is far from being the case, gentlemen, for I do believe in them as none of my accusers do. I leave it to you and the god to judge me in the way that will be best for me and for you.