Epictetus does not argue that we should welcome death but he holds that we should not fear death because we will not exist after death.
But as he mentions in the Crito, one of his reasons for not being about to escape is that he could have chosen exile if he had wished to, but he preferred death. So an important question is that why he has preferred so in the first place?
In his trial, after he is found guilty and the prosecution proposes death penalty, he has the opportunity to save his life by choosing banishment rather than death: You would probably accept this. At the time, you prided yourself on not being angry if you had to die, and you chose death, you said, in preference to exile.
Since he is convinced that he has done nothing wrong, he is far from wronging himself and saying against himself that he deserves something bad and proposing something of the sort for himself. He would have an excessive love of life if Socrates opinion death and afterlife preferred banishment because anywhere he would go the citizens would not bear his discussions and so would banish him to another city.
A question about his first step is that does proposing a penalty imply that he deserves it? I argue that his assertions are inconsistent in regard to this question: So paying money is not something he deserves, but to the contrary, he deserves to be payed.
In fact, now that he is found guilty while he believes that he is innocent, neither of his available options such as paying money, banishment, imprisonment or execution is something he believes that he deserves.
So his proposal cannot be based on whether he deserves it or not; but it seems to be based on the level of harm each option would cause: As he claims, banishment is certainly bad for him, paying money is not harmful at all and execution is probably good for him.
Further- more, his conviction is not based on a physical matter that might be mitigated by paying money; But he is accused of religious matters.
More importantly, Socrates announces in the court that he is not willing to change his behaviour even if he has to die several 2 times. So proposing a penalty that is very unlikely to be accepted is almost like proposing his execution.
Hence, as is mentioned in the Crito, he is actually preferring his death to the possible penalty of banishment. As he explains, he was under orders from the god to live his life, seeking wisdom and examining both himself and others. First of all, recall that he claims that if he is exiled, he will continue to examine the people of those cities and the young will listen to him and follow him.
So his vocation can be pursued in exile. So he can pursue his search for wisdom there and examine the dead. So afterlife is only a possibility as opposed to the reality and certainty of the existence of life on earth.
Furthermore, when explaining his profession, he asserts that he does so only in private and not as a public authority because he believes that someone who genuinely fights for what is just, if he wishes to survive even for a short time, must engage in private practice and not in public politics.
So he implies that his profession is so important that he should not let its duration be shortened by risking his life.
For example, after he is sentenced to death, he says: But what happened to me just now, as you yourselves see, was what people might think, and do think, to be the worst of evils. And yet the sign of the god has not opposed me neither when I left home at dawn, nor when I arrived here in court, nor at any point during my speech when I was about to say something, whereas in many other speeches it has often stopped me, right as I was speaking.
But now in this affair it has not been opposed to anything I have said or done. He continues by providing the reasons and evidences: So what do I take to be the cause of this? I will tell you. I have strong evidence for this. But as said previously, the evidence that he provides, i.
First of all, he considers only two apparently good possibilities i. But we can imagine other possibilities too, for example a bad afterlife like living in hell. Furthermore, the way we die may have an effect on how we will live after death. For example, in some religions like Islam, suicide is forbidden and it is believed that who does so is punished in afterlife.
Finally, note that there is a difference in his assertions about afterlife in the court and in his dialogue with Crito.Socrates’ view of the afterlife is a little difficult to assess due to the fact that there are not actual written works by Socrates.
The only works about him are by other people. Socrates view of death came up in a conversation when asked by Cebes about the poetry he was working on.
Socrates and the Afterlife. p) In his final hours, as written in Plato’s Phaedo, Socrates spoke of death and the afterlife while awaiting his execution.
Socrates was tried and convicted of two charges: corrupting the youth and impiety (blasphemy), he was imprisoned and sentenced to death. In his opinions the soul leaves the body.
View Notes - socrates essay from PHI/ at University of Phoenix. not harm ourselves. I have to agree with Socrates in his views on the subject of death not afterlife entirely. I agree that we. Socrates on DeathNow the hour to part has come.
I go to die, you go to live. Which of us goes to the better lot is known to no one, except the god. (42a)Fear of the unknown is a phobia inherent to the human psyche; we are often dually terrified and fas /5(3). In this paper I describe how Socrates came to his conclusion that death is not bad (as described in Plato's Apology), and then show why this conclusion is false.
In this paper I describe how Socrates came to his conclusion that death is not bad (as described in Plato's Apology), and then show why this conclusion is false.