# data[].attributes.body
"...there seems to be something wrong in begging and asking a favor of a judge, and thus procuring an acquittal, instead of informing and convincing him. For his duty is not to make a gift of justice, but to give judgment; and he has sworn that he will judge according to the laws, and not according to his own good pleasure."

paragraph 35
p.39

# data[].attributes.body
"When my sons grow up, I would ask you to punish them, and trouble them in the very same way I have troubled you, if they seem to care about riches or anything else before virtue, or if they pretend to be something when they are really nothing... And if you do this, both I and my sons will have received justice at your hands."

paragraph 52
p.46

# data[].attributes.body
"I am not going to argue for my own sake, as you may think, but for yours, that you may not sin against the god by condemning me, who am his gift to you. For if you 🤬 me, you will not easily find another of my sort, who—even if it is rather ridiculous to say—am a sort of gadfly, given to the state by God. " Paragraph 34

# data[].attributes.body
"What, then, is fitting for a POOR ma, a benefactor, who needs to have leisure to exhort you?"

# data[].attributes.body
"I have never been anyone’s teacher; but if anyone, whether younger or older, desired to hear me speaking and doing my own things, I never begrudged it to him… I offer myself to both rich and poor alike for questioning, and if anyone wishes to hear what I say, he may answer
me."

# data[].attributes.body
I must beg you not to interrupt me, even if I seem to say something extravagant. For the word which I will speak is not mine. I will refer you to a witness who is worthy of credit; that witness shall be the God of Delphi [Apollo]—he will tell you about my wisdom, if I have any, and of what sort it is. You must have known Chaerephon; he was early a friend of mine, and also a friend of yours, for he shared in the recent exile of the people, and returned with you. Well, Chaerephon, as you know, was very impetuous in all his doings, and he went to Delphi and boldly asked the oracle to tell him whether—as I was saying, I must beg you not to interrupt—he asked the oracle to tell him whether any one was wiser than I was, and the Pythian prophetess answered, that there was no man wiser. Chaerephon is dead himself; but his brother, who is in court, will confirm the truth of what I am saying.

Section 8

# data[].attributes.body
"For if the demigods are the illegitimate sons of gods, whether by the nymphs or by any other mothers, of whom they are said to be the sons—what human being will ever believe that there are no gods if they are the sons of gods? You might as well affirm the existence of mules, and deny that of horses and asses. Such nonsense, Meletus, could only have been intended by you to make trial of me. "

# data[].attributes.body
"And now, Meletus, I will ask you another question—by Zeus I will: Which is better, to live among bad citizens, or among good ones? Answer, friend, I say; the question is one which may be easily answered. Do not the good do their neighbors good, and the bad do them evil?" Paragraph 17

# data[].attributes.body
¨...But you, Meletus, have sufficiently shown that you never had a thought about the young: your carelessness is seen in your not caring about the very things which you bring against me.¨
This quote is an example of Socrates using ethos by attempting to discredit Meletus to defend his reputation. He tries the persuade the jury by convincing them that Meletus is a liar and worse than him.

# data[].attributes.body
Who would rather be injured than benefited by those who live with him? This is logos because He argument and persuading them by asking if they would rather be hurt or benefited by those who knows. paragraph "17"

# data[].attributes.body
" But either I do not corrupt them, or corrupt them unintentionally; and on either view of the case you lie. If my offence is unintentional, the law has no awareness of unintentional offenses: you ought to have taken me privately, and warned and admonished me; for if I had been better advised, I should have left off doing what I only did unintentionally—no doubt I should; but you would have nothing to say to me and refused to teach me. And now you bring me up in this court, which is not a place of instruction, but of punishment."

Paragraph 19

# data[].attributes.headline
"I sought to persuade every man among you that he must look to himself, and seek virtue and wisdom before he looks to his private interests, and look to the state before he looks to the interests of the state; and that this should be the order which he observes in all his actions."

# data[].attributes.subject
"I sought to persuade every man among you that he must look to himself, and seek virtue and wisdom before he looks to his private interests, and look to the state before he looks to the interests of the state; and that this should be the order which he observes in all his actions."

# data[].attributes.body
"I will refer you to a witness who is worthy of credit; that witness shall be the God of Delphi [Apollo]—he will tell you about my wisdom, if I have any, and of what sort it is."
Paragraph 8

# data[].attributes.body
"Does one man do them harm and all the world good? Is not the exact opposite the truth? One man is able to do them good, or at least not many;—the trainer of horses, that is to say, does them good, and others who have to do with them rather injure them? Is not that true, Meletus, of horses, or of any other animals?"

Paragraph 16

# data[].attributes.body
"If I am or have been corrupting the youth, those of them who are now grown up and have become sensible that I gave them bad advice in the days or their youth should come forward as accusers, and take their revenge; or if they do not like to come themselves, some of their relatives, fathers, brothers, or other kinsmen, should say what evil their families have suffered at my hands."

# data[].attributes.body
"If I am or have been corrupting the youth, those of them who are now grown up and have become sensible that I gave them bad advice in the days of their youth should come forward as accusers, and take their relatives, fathers, brothers, or other kinsmen, should say what evil their families have suffered at my hands."

# data[].attributes.body
"Then every Athenian improves and elevates them; all with the exception of myself; and I alone am their corrupter? Is that what you affirm?" Here Socrates is asking questions to Meletus about the improvers. He asks specific questions to get an answer that proves Socrates point. Meletus is making Socrates point more credible.

# data[].attributes.body
" Me you have killed because you wanted to escape the accuser and avoid giving an account of your lives,but it will turn out much the opposite for you. For I say there will be more who will accuse you,whom I have now been holding back; you did not perceive them."

# data[].attributes.body
"I am very likely to be harmed by him; and yet I corrupt him, and intenionally too, so you say, although neither I nor any other human being is ever likely to be convinced by you". This is ethos because he trying to get the audience to see what he is not doing and trying to persuade them meletus is not wise not can't be convinced by him

# data[].attributes.body
"so i left, saying to myself, as i went away: well, although i do not suppose that either of us knows anything really beautiful and good, i am better than he is: for he knows nothing, and thinks that he knows; i neither know nor think i know"

# data[].attributes.body
When I do not know whether death is a good or an evil, why should I propose a penalty which would certainly be an evil? Shall I say imprisonment? And why should I live in prison, and be the slave of the magistrates? Or shall the penalty be a fine, and imprisonment until the fine is paid? There is the same objection. I should have to lie in prison, for money I have none, and cannot pay.

And if I say exile (and this may possibly be the penalty which you will affix), I must indeed be blinded by the love of life, if I am so irrational as to expect that when you, who are my own citizens, cannot endure my discourses and words, and have found them so grievous and odious that you will have no more of them, others are likely to endure me. No indeed, men of Athens, that is not very likely. And what a life should I lead, at my age, wandering from city to city, ever changing my place of exile, and always being driven out!

Paragrapghs 43-44

# data[].attributes.body
"{Meletus} Intentionally, I say.

But you have just admitted that the good do their neighbors good, and the evil do them evil. Now, is that a truth which your superior wisdom has recognized thus early in life, and am I, at my age, in such darkness and ignorance as not to know that if a man with whom I have to live is corrupted by me, I am very likely to be harmed by him; and yet I corrupt him, and intentionally, too— so you say, although neither I nor any other human being is ever likely to be convinced by you. "
Socrates uses Meletus's answers against him. He makes it so Meletus seems logically incorrect and this discredits eletus and he claims simultaneously while making socrates seem more credible.

# data[].attributes.body
"Does one man do the, harm and all the world good? Is not the exact opposite the truth? One man is able to do them good, or at least not many;-- the trainer of horses, that is to say, does them good, and others who have to do them rather injure them?" In this piece Socrates is defending himself against the ignorant Meletus because he said Socrates was purposly going around corrupting the youth. He compares his role as a leader to other leaders and explains how intentially corrupting the youth was never apart of his plan. He helps this argument by explaining he goes around spreading the word of God.

# data[].attributes.body
I reflected that if I could only find a man wiser than myself, then I might go to the god with a refutation in my hand. I should say to him, “Here is a man who is wiser than I am; but you said that I was the wisest.” Accordingly I went to one who had the reputation of wisdom, and observed him—his name I need not mention; he was a politician whom I selected for examination—and the result was as follows: When I began to talk with him, I could not help thinking that he was not really wise, although he was thought wise by many, and still wiser by himself; and thereupon I tried to explain to him that he thought himself wise, but was not really wise. The consequence was that he hated me, and his enmity was shared by several who were present and heard me. So I left him, saying to myself, as I went away: Well, although I do not suppose that either of us knows anything really beautiful and good, I am better off than he is: for he knows nothing, and thinks that he knows; I neither know nor think that I know. In this latter issue, then, I seem to have slightly the advantage of him. Then I went to another who had still higher pretensions to wisdom, and my conclusion was exactly the same. Whereupon I made another enemy of him, and of many others besides him.

# data[].attributes.body
Reflecting that I was really too honest a man to be a politician and live, I did not go where I could do no good to you or to myself; but went where I could do the greatest good privately to every one of you.

# data[].attributes.body
My friend, I am a man, and like other men, a creature of flesh and blood, and not ‘of wood or stone,’ as Homer says; and I have a family, yes, and sons, O Athenians—three in number, one almost a man, and two others who are still young—and yet I will not bring any of them here to petition you for an acquittal. And why not?

# data[].attributes.body
"But neither did I then suppose that I should do anything unsuitable to a free man because of the danger, nor do I now regret that I made my defense speech like this: I would rather die having spoken after my manner, than speak in your manner and live. "

He will not cower in the sight of fear. He uses this to persuade the audience to think he is standing strong in the face of fear. Most would like to think they would not change morals in the face of death and he is trying to embody this feeling and show the jury that he will not be shaken. We all want to embody that fearlessness and that the emotion he uses the, emotion of wanting.

# data[].attributes.headline
Perhaps you think that I am braving you in what I am saying now… but this is not so. I speak rather because I am convinced that I never intentionally wronged any one, although I cannot convince you — the time has been too short: if there were a law at Athens, as there is in other cities, that a capital case should not be decided in one day, then I believe that I should have convinced you. But I cannot in a moment refute great slanders; and, as I am convinced that I never wronged another, I will assuredly not wrong myself. I will not say of myself that I deserve any evil, or propose any penalty.

# data[].attributes.subject
Perhaps you think that I am braving you in what I am saying now… but this is not so. I speak rather because I am convinced that I never intentionally wronged any one, although I cannot convince you — the time has been too short: if there were a law at Athens, as there is in other cities, that a capital case should not be decided in one day, then I believe that I should have convinced you. But I cannot in a moment refute great slanders; and, as I am convinced that I never wronged another, I will assuredly not wrong myself. I will not say of myself that I deserve any evil, or propose any penalty.

# data[].attributes.body
Paragraph 43

# data[].attributes.body
"I have to live is corrupted by me, I am very likely to be harmed by him; and yet I corrupt him, and intentionally, too"

# data[].attributes.body
Let their affidavit be read: it contains something of this kind: It says “That Socrates is a doer of evil, who corrupts the youth; and who does not believe in the gods of the state, but has other new divinities of his own.” Such is the charge; and now let us examine the particular counts. He says that I am a doer of evil, and corrupt the youth; but I say, O men of Athens, that Meletus is a doer of evil, in that he pretends to be in earnest when he is only in jest, and is so eager to bring men to trial from a pretended zeal and interest about matters in which he really never had the smallest interest. And the truth of this I will endeavor to prove to you.

# data[].attributes.body
¨But this is what I call the facetious riddle invented by you: the demigods or spirits are gods, and you say first that I do not believe in gods, and then again that I do believe in gods; that is, if I believe in demigods.¨
This is an example of Socrates using logo. He using logic by proving he is not an atheist. He proves its impossible to worship demigods but not acknowledge gods such as artemis.