obligatory just because they command it, then the commands of the gods (or God) are clearly absolute. The problem with this is that whatever God commands is good just because God commands it. God could then command vicious actions which would appear to us to be wrong (such as in the O.T. when God is recorded as commanding the slaughter of women and children) and we would have to call these good just because they are commanded by God. God then becomes a supreme power figure who has to be worshipped and obeyed whatever God may command.
2 If one sides with Socrates and claims that there is a standard of goodness independent of God, then God is no longer the ultimate standard of morality. Plato and Socrates’ views are the same here – Plato considered that the Forms (p. 11) provide the absolute standard of goodness and, therefore, the commands of the gods can be measured against this standard. This is attractive as it provides a reason for worshipping the gods or God (God is worshipped because God is good judged by this independent standard) but the problem is that God is no longer supreme – there is an independent standard against which God can be measured, namely the Form of the Good.
Euthyphro is effectively arguing, against Socrates, for a Divine Command theory of ethics – in other words he is taking the view that morality is based on what God commands or on what God wills. Paul Helm in the introduction to Divine Commands and Morality claims that the Divine Command Theory holds that ‘God does issue commands and that these commands are to form the basis of a believer’s morality’. Theologians such as Duns Scotus and William of Ockham have supported Divine Command theories of Ethics – effectively maintaining that if God commanded adultery or theft then these would then become good actions. Others have rejected this approach. Alasdair MacIntyre is a good example:
… We ought to do what God commands, if we are theists, because it is right in some independent sense of ‘right’, rather than hold what God commands is right just because God commands it, a view which depends on ‘right’ being defined as ‘being in accordance with what God commands’.
(The Religious Significance of Atheism, p. 33)
One can attempt to get round the problems on the first horn of the Euthyphro dilemma by saying what is good is in accordance with the commands of a loving God. This would then appear to rule out some of the more objectionable commands in the Old Testatment as these could not, apparently, be commanded by a loving God. However this does not solve the problem as it is then necessary to determine what it means to be loving. This is far from clear, after all even loving human parents sometimes have to hurt their children (for instance by giving inoculations). The problem thus arises as to whether what is loving depends on God’s will or whether there is an independent standard of what it is to be loving – in other words the problem of the Euthyphro dilemma in relation to goodness is simply raised a level and arises again about the nature of love.
Plato opts for a standard of morality independent of God – and this he finds in the Forms (see p. 11). Plato was a realist as he held that moral statements were true or false in so far as they corresponded to an absolute moral order. His view can be rejected by maintaining that there is no absolute standard of morality – instead morality is relative. However, if one does not wish to take this approach, if one holds that there is an absolute standard of right and wrong and yet is unwilling to ascribe this standard to God, then Plato’s approach must still be taken seriously. Iris Murdoch (in The Sovereignty of the Good) and Stephen Clark (in The Parliament of Souls) are two modern philosophers who take a Platonic approach.
In the Theatetus, Plato sets out an alternative position which he then argues against – the position is set out by Protagoras who argues that all knowledge is relative to the individual and all morality is similarly relative. If this position is accepted, then neither horn of the Euthyphro dilemma is valid – there is no absolute standard of morality at all. Protagoras’ most quoted saying is that:
An individual human being is the measure of all things.
This used to be phrased ‘man is the measure of all things’, but the above is preferable today and is, in any case, probably a better translation. Plato sees this as referring to those things which human beings experience. Effectively Plato takes Protagoras to be arguing that things are as they seem to us that they are. There is no such thing as ‘being cold’ or ‘being hot’ independent of their relation to the observer, rather hotness and coldness are relative to the person who feels that the thing is hot or cold. ‘Really cold’ just means ‘cold for some person x’. There is no absolute standard of ‘coldness’ independent of the relation. Imagine two people – a young man and a young woman. The man says:
The Mona Lisa is ugly, the United Nations is corrupt, democracy is the best political system and it is windy today
while the woman says:
The Mona Lisa is beautiful, the United Nations is trustworthy, democracy is wrong and there is no wind today.
Protagoras’ view would hold that these statements do not contradict each other – rather both individuals are expressing their own point of view, their own way of looking at different things. It would make no sense to ask whether the Mona Lisa is beautiful in itself or whether the United Nations is corrupt in itself.
Plato asks Protagoras whether the same relativism holds true in the moral field. Protagoras has a problem here because he is a teacher and his role as a teacher would be undermined if everyone’s judgement is equally valid. If this was the case, then Protagoras has no right to teach his own doctrine (that the human individual is the measure of all things) – because this is his point of view which is no more right or wrong than anyone else’s. Protagoras’ answer to this is that some men produce better results by their judgements than others – however he still has the same problem. Is there some absolute sense of what is a ‘better result’? Protagoras’ own view means that he must deny this, but he needs to hold this position in order to answer Plato’s challenge.
Protagoras tries to argue not that what is right or wrong depends on the individual but that it depends on the state or city in which one lives. Thus he says:
Whatever in any city is regarded as just and admirable is just and admirable in that city for as long as it is thought to be so. (Theatetus, 167C)
This is an important view with great contemporary relevance. You cannot ask ‘What is good?’, but only ‘What is good in the United States?’ or ‘What is good to the Christian?’ or ‘What is good to the Hindu?’. If you would ask the question ‘How should I live?’, then the only reply on this basis is that you should live according to the rules, laws and morals of the state or society or community in which you live (this position is similar to that taken by the Victorian philosopher, F. Bradley, in his book Ethical Studies). On this basis, the conventions of our society rule. However, the problems in today’s multi-cultural society are all too evident – which community should one choose to belong to? Whose morals should I follow? Protagoras’ approach provides no satisfactory answer to these questions.
ii) The Forms and the task of the philosopher
There are many beautiful things in the world – the countryside, a baby’s first cry, the first rose of summer or a sunset. These things are all very different yet they may all be termed beautiful. Plato considered that if words like ‘beauty’, ‘justice’ or ‘good’ were applied in so many different situations, they must all have something in common. He argued that everything that we see in the world that we call beautiful in some way participates in or resembles the perfect Form of Beauty. The Form of Beauty (as of Justice, the Good, etc.) exists timelessly and spacelessly – the Forms are neither created nor do they create. Beautiful, just or good things or persons in some way, albeit imperfectly, resemble these Forms. The Forms represent Absolute Reality as opposed to the many particular things which in some small way resemble them.
If, therefore, we were to ask how it is that two people both know a carpet is red or that two people both know that the first rose of summer is beautiful, then Plato’s answer would be that since the redness of the carpet in some way resembles the perfect Form of Redness and the characteristic of the rose in some way resembles the perfect Form of Beauty, so the two people both rightly see the carpet as red