Custom essays on Crito dialogue

Giving a general assessment of Plato’s “Crito” on the basis of the proposed analysis, it is necessary to draw attention to several points.
Plato’s Socrates describes the state laws in their full merger with the state, the state – with the society, and the state and society – with all the vital needs of individual citizens. State, society and their laws only strive to achieve the well-being of citizens, and citizens – only to achieve social and state goals. State laws, as well as the state and society as such are considered by Plato’s Socrates as something native for some people, like their homeland or parents.
After all this it is clear that Plato’s Socrates is an unconditional supporter of the classical Greek polis, which really did not distinguish clearly the state and society, and social state life and an individual personality were conceived ideally in total internal and external unity; as for socio-political relations, they were perceived like relations of kinship.
Finally, “Crito” persistently repeats an assertion of the opposition a fair and wise truth and the behavior of unprincipled majority. In some respects this can be considered aristocratism. However, one should not assume that merger of general and personal preached in the dialogue was the province of the aristocracy only. Obviously, when Plato was writing his “Crito”, the process of decomposition of the classical polis went too far, and the attempt to make wise the majority through appealing to the former polis system became something utopian. In this dialogue, Socrates says that he would argue only on the basis of reason, but he had nothing else to do. Consequently, it is not so much the preaching of aristocracy as the painful realizing of the death of the classical monolithic policy.
In addition, it should be marked that the mental appeal to the young, strong, solid and rising slave policy in terms of its collapse necessarily turned into an attempt to restore it, so that the idealism of Socrates and Plato based on pure reason, turned into restorative idealism. Surely, “Crito’s” idealism is far from objective idealism, because not ideas are taken for an absolute reality here, but Hades, while Hades is still just mythology, but not logically designed world of ideas.
Generally, in the “Crito”, otherwordliness is not inherent for Socrates; he appreciates decent life, and on the basis of Laws’ arguments against the escape from prison, understands justice in the sense of majority from “Theaet”. The leading role is assigned not to God, and but to the laws and duties of Socrates as a citizen. In other Plato’s dialogues, Socrates is not so law-abiding, e.g. in the “Theaet” he marks that philosophers do not know and do not understand the laws. In the “Crito”, God is outside the main arguments, but gives depth to them.