Euthyphro's Definition Of Piety

Euthyphro is a dialogue between Socrates and a traveling cleric. The two men meet at court, where the cleric, Euthyphro, claims to have a clear definition of piety. Socrates exclaims that he wishes to know the definition of piety so that he may better defend himself in his upcoming trial. Euthyphro agrees to teach Socrates, and so they begin to discuss. Early on, Socrates makes clear his desire for a universal truth, or a definition of piety that will be true in every case. Euthyphro makes several attempts to define piety in a way that satisfies Socrates.

The first attempt at a definition does not satisfy Socrates because it is merely an example. In trying to define piety, Euthyphro merely states that his current undertaking at court is
Piety, says Euthyphro, is what all the gods love, and the impious is what all the gods hate. Socrates is not satisfied by this definition, either, and so he tries a different tack to extract a definition from Euthyphro. Socrates does this by asking: “Is the pious being loved by the gods because it is pious, or is it pious because it is being loved by the gods?” When Euthyphro seems unsure, Socrates simplifies his question with an analogy. He asks Euthyphro if something is “carried” because it is “a thing carried,” or if it is “carried” because something is carrying it. Both men agree that the action confers the state of being. That is, a thing loved is so because someone loves it, and the thing itself is not creating a state of “loving” within the people around it. Likewise, being loved is not a state inherent to the thing loved, but is the result of the love others bear for the thing. Moving from his analogy back to Euthyphro’s definition, Socrates shows the fallacy in Euthyphro’s statement. Being god-loved cannot confer piety, as it confers “god-loved-ness” instead. Therefore, in Euthyphro’s statement, all the gods loving something would make that thing universally god-loved, but in no way makes it pious. An act is loved by the gods because it is pious, and not the other way
Because everyone in Socrates’s society participated in the same religion, piety was a universally positive trait. Good things came from the gods, and men who engaged in religious acts were generally also pillars of Athenian society. Today piety has a narrower definition. Because religion no longer holds the position it once did in the world, and because people follow so many different religions, piety has been relegated to a rather specific set of qualities, most of which involve devotion to the church. In Socrates’s time, goodness and godliness were so close as to be inseparable, and so to be pious was to be a multitude of positive adjectives that existed in the wide realm of goodness and