Abstract
It is a fairly consensual view that Plato’s Euthyphro is the “urtext” of metaethics. And yet, standard specifications of this view go astray. The Euthyphro is often thought to illustrate the concerns of Divine Command Theory. It is also thought to be the ancestor of metaethical realism, the view that value is attitude-independent. Katja Maria Vogt’s fresh analysis of Plato’s text reveals that the Euthyphro is neither concerned with Divine Command Theory nor is it a defense of realism in today’s sense. Instead, the Euthyphro argues that there is realist value, anti-realist value, and value that is both. What often leads to mistaken views of the Euthyphro is something overlooked in it: Plato’s account of value is fundamentally shaped by his analysis of value disagreement. Plato’s proposal should strike us as radically revisionist, to the extent that it is not clear whether today’s philosophical “map” can accommodate it. Therefore, the Euthyphro should not be understood to be a straightforward manifesto for value realism. On Vogt’s reading, the dialogue offers a refutation of relativism, finds a place for anti-realism, sketches the beginnings of realism about the good, and envisages a kind of value that is realist and yet constituted by attitudes.
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Notes
- 1.
This chapter develops further ideas from Vogt (2017, ch. 3). I am grateful for comments to Justin Clarke-Doane, Molly Gurdon, and Jens Haas.
- 2.
Cf. Irwin (2006) on seventeenth- and eighteenth-century engagement with the Euthyphro .
- 3.
For present purposes, I won’t engage extensively with scholarly literature. Regarding recent contributions, my approach owes most to Judson (2010).
- 4.
Unless otherwise indicated, all translations are by Grube, reprinted in Plato (1997).
- 5.
Cf. Judson (2010, 21) on ‘because’-vocabulary in 10a1–11b4.
- 6.
The Euthyphro contains vocabulary that, in later dialogues, figures in Plato’s Theory of the Forms. Socrates says that he is not interested in examples of the pious, but in the form (eidos), the one idea (mia idea) that everything which is X displays and in using this as a model (paradeigma) (6d, cf. 5d). If we know what the form itself is, we will be able to judge whether particular actions are pious or not (6e).
- 7.
Cf. Miller (2013).
- 8.
Cf. Dimas (2006).
- 9.
- 10.
- 11.
Swinburne (2008, 7).
- 12.
Berker (2017).
- 13.
Cf. Evans (2012) for an interpretation of the text in terms of metaphysical fundamentality.
- 14.
- 15.
Cf. Enoch (2009).
- 16.
Wright (1992, 108 ff.).
- 17.
Wright (1992, 108).
- 18.
Cf. Burnyeat 1997.
- 19.
Street (2010, 370).
- 20.
Cf. Vogt (2017). The dialogue starts with three contested cases: Is Socrates guilty? Did Euthyphro’s father commit murder, or a lesser crime involving negligence? Should Euthyphro bring charges against his own father? In each case, disagreement is presented as unresolved.
- 21.
- 22.
- 23.
Vogt (2017, ch. 1).
- 24.
Peacocke (2015).
- 25.
This is also how the dialogue ends (11e–13d), with a discussion of the relation between the pious and ethical value.
- 26.
A related line of thought is formulated in terms of a ‘sense of justice’ in Rawls (1971).
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Vogt, K.M. (2020). The Euthyphro Problem Revisited. In: Kaspar, D. (eds) Explorations in Ethics. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-48051-6_2
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