For example, in the Euthyphro, Socrates asks Euthyphro to provide a definition of piety.

Socrates asks Theodorus if he knows of any geometry students who show particular promise.

Socrates next asks Glaucon to consider the condition of this man.

Socrates makes a cameo appearance when Xenophon asks whether he ought to accompany the expedition.

When Hermogenes asks if he can provide another hypothesis on how signs come into being ( his own is simply ' convention '), Socrates initially suggests that they fit their referents in virtue of the sounds they are made of:

Chaerephon rushes over and asks Socrates if the boy is not beautiful, and Socrates agrees.

What is it, asks Socrates, that makes piety different from all those other actions that we call just?

The Euthyphro dilemma is found in Plato's dialogue Euthyphro, in which Socrates asks Euthyphro, " Is the pious ( τὸ ὅσιον ) loved by the gods because it is pious, or is it pious because it is loved by the gods?

Socrates asks whether gods love the pious, because it is the pious, or the pious is the pious, because it is loved by the gods ( 10a )?

Socrates asks Protagoras " in respect to what " Hippocrates will improve by associating with him, in the manner that by associating himself to a doctor he would improve in medicine ( 318d ).

Socrates asks Meno to consider whether good things must be acquired virtuously in order to be really good.

This does not answer whether it is just or unjust for Socrates to escape from the prison, so Socrates asks what the Laws would say about his leaving.

Socrates announces that he has caught Meletus in a contradiction, and asks the court whether Meletus has designed an intelligence test for him to see if he can identify logical contradictions.

Socrates concludes his Apology with the claim that he bears no grudge against those who accused and condemned him, and asks them to look after his three sons as they grow up, ensuring that they put goodness before selfish interests.

After establishing that Socrates himself has made the distinction between Forms and sensibles, Parmenides asks him what sorts of Form he is prepared to recognize.

Phaedrus picks up on Socrates ' subtle sarcasm and asks Socrates not to joke.

After showing that speech making itself isn't something reproachful, and that what is truly shameful is to engage in speaking or writing shamefully or badly, Socrates asks what distinguishes good from bad writing, and they take this up.

Socrates gets Gorgias to agree to his cross-examination style of conversation, asks him questions, and praises him for the brevity of his replies.

Gorgias remarks that no one has asked him a new question in a long time, and when Socrates asks, assures him that he is just as capable of brevity as of long-windedness ( 449c ).

Socrates asks him if he thinks laughing is a legitimate form of refutation ( 473e ).

Polus then asks Socrates if putting forth views that no one would accept is not a refutation in itself.

The dramatic date of the frame conversation, in which Apollodorus speaks to his unnamed friend, is estimated to be between 401 BC ( fifteen years after Agathon won his prize ) and the time when Socrates was tried and executed in 399 BC.

Socrates turns politely to Agathon and with Agathon's cooperation examines his speech.

Agathon answers affirmatively to Socrates ' line of questioning, thus refuting many of the statements in his previous speech ( 199d ).

Finding himself seated on a couch with Socrates and Agathon, Alcibiades exclaims that Socrates, again, has managed to sit next to the handsomest man in the room, Agathon, and that he is always doing such things ( 213c ).

Despite this speech, Agathon then lies down next to Socrates, much to the chagrin of Alcibiades.

As Aristodemus awakes and leaves the house, Socrates is proclaiming to Agathon and Aristophanes that a skillful playwright should be able to write comedy as well as tragedy ( 223d ).

When Agathon and Aristophanes fall asleep, Socrates leaves, walks to the Lyceum to wash, and spends the rest of the day as he always did, not sleeping until that evening ( 223d ).

With the exception of Aristophanes, all of Socrates ' named friends from the Symposium are in attendance: Eryximachus the doctor, and Phaedrus are there, and so are the lovers Pausanias and Agathon ( who is said to be a mere boy at this point ), and Alcibiades.

His contemporaries associated him with Socrates as a leader of a decadent intellectualism, both of them being frequently lampooned by comic poets such as Aristophanes.

Also in the Symposium, Plato describes how the experience of the Beautiful by Socrates enables him to resist the temptations of wealth and sex.

* Socrates: Widely considered the founder of Western political philosophy, via his spoken influence on Athenian contemporaries ; since Socrates never wrote anything, much of what we know about him and his teachings comes through his most famous student, Plato.

For example, Socrates is a particular ( there's only one Socrates-the-teacher-of-Plato and one cannot make copies of him, e. g., by cloning him, without introducing new, distinct particulars ).

Though Socrates denied any affiliation with the sophists, Clouds suggests that Athenians associated him with the sophistic movement.

Pre-Socratic philosophy is Greek philosophy before Socrates ( but includes schools contemporary with Socrates which were not influenced by him ).

::" Few human creatures would consent to be changed into any of the lower animals, for a promise of the fullest allowance of a beast's pleasures ; no intelligent human being would consent to be a fool, no instructed person would be an ignoramus, no person of feeling and conscience would be selfish and base, even though they should be persuaded that the fool, the dunce, or the rascal is better satisfied with his lot than they are with theirs … A being of higher faculties requires more to make him happy, is capable probably of more acute suffering, and is certainly accessible to it at more points, than one of an inferior type ; but in spite of these liabilities, he can never really wish to sink into what he feels to be a lower grade of existence … It is better to be a human being dissatisfied than a pig satisfied ; better to be Socrates dissatisfied than a fool satisfied.

Xenophon writes that he had asked the veteran Socrates for advice on whether to go with Cyrus, and that Socrates referred him to the divinely inspired Delphic oracle.

When Xenophon returned to Athens and told Socrates of the oracle's advice, Socrates chastised him for asking so disingenuous a question.

According to Valesius these were mainly Socrates and Sozomen ; Albert Guldenpenning's thorough research placed Rufinus first, and next to him, Eusebius of Caesarea, Athanasius, Sozomen, Sabinus, Philostorgius, Gregory Nazianzen, and, least of all, Socrates.

“ One should never do wrong in return, nor mistreat any man, no matter how one has been mistreated by him .” This moral guides Socrates in his argument to a conclusion that he should not attempt to escape from punishment despite being wrongfully imprisoned.

The author was hailed as the " German Plato ," or the " German Socrates "; royal and other aristocratic friends showered attentions on him, and it was said that " no stranger who came to Berlin failed to pay his personal respects to the German Socrates.

Six years later, in October 1769, Lavater sent Mendelssohn his German translation of Charles Bonnet's essay on Christian Evidences, with a preface where he publicly challenged Mendelssohn to refute Bonnet or if he could not then to " do what wisdom, the love of truth and honesty must bid him, what a Socrates would have done if he had read the book and found it unanswerable ".

In Plato's Phaedo, Socrates defines the misanthrope in relation to his fellow man: " Misanthropy develops when without art one puts complete trust in somebody thinking the man absolutely true and sound and reliable and then a little later discovers him to be bad and unreliable ... and when it happens to someone often ... he ends up ... hating everyone.

Socrates believed that his awareness of his ignorance made him wiser than those who, though ignorant, still claimed knowledge.

The framing of the dialogue begins when Euclides tells his friend Terpsion that he had written a book many years ago based on what Socrates had told him of a conversation he'd had with Theaetetus when Theaetetus was quite a young man.

Theaetetus says he really has no idea how to answer the question, and Socrates tells him that he is there to help.

When Socrates tells the child that he ( Socrates ) will later be smaller without losing an inch because Theaetetus will have grown relative to him, the child complains of dizziness ( 155c ).