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Crito
Crito, and Phaedo
Phaedo. Each of these dialogues showcase Socrates’s
INTR
INTRODUCTION
ODUCTION practice of employing the technique of cross-examination to
instigate productive intellectual conversations. Crito is
BRIEF BIOGRAPHY OF PLATO
generally considered one of Plato’s “early dialogues,” written
Plato was born to an aristocratic family in Athens in the violent shortly after Socrates’ death (other dialogues are classified as
era of the Peloponnesian War. Though initially inclined to take “middle” or “late”), although these groupings are largely based
up a political career, he ultimately opted for philosophy, joining on stylistic analysis rather than historical evidence, making it
and participating in Socrates’ intellectual circle for roughly a difficult to classify the dialogues with certainty. Crito bears
decade until the latter’s execution. Some years later, he direct thematic relevance to other major dialogues in which
founded the Academy, the first philosophical school of its kind, Plato takes up questions of citizenship, politics, and obligation,
in Athens. The institution became extremely influential, such as the Republic and the Laws. Crito also references
attracting many students, including Aristotle, who went on to Homer’s the Iliad, aligning the heroic and larger-than-life figure
enjoy illustrious careers. While practicing and teaching of Achilles with Socrates.
philosophy, Plato wrote an extensive series of philosophical
dialogues featuring his old teacher, Socrates. While it is clear
KEY FACTS
that these dialogues are at least partially meant to
commemorate his mentor, it is equally clear that they served as • Full Title: Crito
vehicles for Plato to publicize and develop his own philosophy. • When Written: Sometime in the 4th century BC
For this reason, sifting Socrates’ thoughts from Plato’s is a
• When Published: Sometime in the 4th century BC
complicated task. Though he generally avoided direct political
engagement, Plato maintained a complicated relationship with • Literary Period: Classical
the tyrants of Syracuse, attempting to train the tyrant Dionysus • Genre: Philosophical dialogue
II to philosophically govern the state. By all indications, these • Setting: Athenian prison
experiments failed: the tyrant and the philosopher had a falling • Antagonist: N/A
out, Dionysus was driven from power, and Plato kept his
• Point of View: Third person
distance from politics afterwards. He died at an old age,
handing over the Academy to his nephew Speusippus. The
Academy remained active for many centuries. EXTRA CREDIT
Reconstructing Plato. Although he was an enormously
HISTORICAL CONTEXT influential figure, Socrates left behind no philosophical texts of
his own authorship. For this reason, later generations have only
The main historical event centering the text is the execution of
been able to reconstruct his thoughts through the (sometimes
Socrates, which took place in Athens in 399 BC after Socrates
contradictory) writings of his students, like Plato and
was condemned for asebeia (impiety against the gods) and for
Xenophon.
corrupting the youth of the city. However, one should also read
the dialogue in context of contemporary Athenian politics,
A New Genre. Before Plato, most philosophical Greek authors
which were quite unstable. The Athenian Empire had recently
had recorded their thoughts as poetry. Plato’s prose dialogues
been crushed by Sparta in the Peloponnesian War (in which
combined elements of a variety of Greek literary genres (like
Socrates served), and its famous democracy was replaced in
drama and historiography) into a very different kind of
404 BC by the short and bloody rule of the oligarchic Thirty
philosophical writing. They were considered literary
Tyrants, backed by the Spartans. The Thirty were overthrown
masterpieces in antiquity, and later students of philosophy
in 403 BC and democracy was restored, but their rule cast a
attempted to emulate his style often enough that scholars are
long shadow on the city’s politics. As the city sought to restore
still debating whether certain texts were written by Plato
stability, the populace was particularly sensitive to threats, and
himself or by later enthusiasts.
major public figures with ambiguous politics, like Socrates, were
in an especially precarious position.
PL
PLO
OT SUMMARY
RELATED LITERARY WORKS
Socrates has been condemned to death by a jury of Athenian
Crito is the third part of a four-part series of dialogues
citizens for the crimes of asebeia and corrupting the youth.
recording the trial and death of Socrates: Euth
Euthyphr
yphroo, Apology
Apology,

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Now he sits in prison awaiting his execution, which cannot take principles for the sake of his own self-interest would mean
place until the conclusion of a nearby religious ceremony. No risking a bad fate in the afterlife, adding that he feels both
one is sure exactly when the ceremony will conclude, so intuitively and intellectually confident that his convictions line
Socrates can only guess how long he has left to live. He wakes up with the principles of divine justice. Crito declines to admit
up early one morning to find Crito, his friend and student, that Socrates is correct, but concedes that he has nothing left
waiting to speak with him. Crito tells him that he has come to to say. Socrates bids him farewell.
arrange for him to break out of prison, and asks him to prepare
to leave quickly, as he suspects executions will resume soon.
Socrates disagrees––a vision in a dream told him he still has a CHARA
CHARACTERS
CTERS
few days to live––but they put the question aside as Crito
reasserts the urgency of departing immediately. He makes an Socr
Socrates
ates – An important philosopher and public figure in
impassioned plea for Socrates to leave, begging him to consider Athens in the fourth century BC. Socrates’ philosophical
not only his own well-being but also that of his friends and practice always involves engaging others in dialogue,
family. Socrates responds by criticizing Crito’s sensitivity to interrogating them by asking questions in order to challenge
public opinion, which he claims has absolutely no bearing on their existing beliefs (a practice called elenchos, or the “Socratic
the immorality of escaping a death to which he has been legally method”). In Crito, he makes use of this technique when his
condemned. Crito continues to push him, arguing that it would friend Crito attempts to convince him to escape from the
be cowardly to make no effort to save himself, stressing how prison where he awaits execution. Socrates challenges Crito on
shameful it would be if Socrates died and the public assumed the morality of attempting to evade a legally rendered verdict,
that Crito and Socrates’ other friends had made no effort to asking him questions aimed at showing the inconsistency of
help him. Socrates asks Crito to remember how they have Crito’s proposal with convictions he and Socrates had always
always addressed such problems, and challenges him to shared. Here, as in other dialogues, Socrates takes this method
rationally justify the course of action he proposes. one step further by trying to get his interlocutor to eventually
agree with Socrates’ own convictions. Socrates delivers an
This challenge initiates the philosophical dialogue proper. extended account of the obligations that accompany
Socrates minimizes the importance of the public’s perception of membership in a political community, attempting to convince
his death, arguing that the public has no capacity to distinguish Crito to admit that dying willingly is the only moral choice
moral and immoral behavior. He reminds Crito that they have Socrates has left. Though Crito does not directly express his
always agreed that it is wrong to take revenge for whatever agreement with Socrates’ arguments, he ends the discussion
wrongs one has suffered, since acting unjustly in return for defeated––another common conclusion in the dialogues.
injustice still means acting unjustly. When Crito affirms that he Though based on the historical Socrates, the character is
still believes this, Socrates accuses him of inconsistency. To ultimately a literary invention of Plato. For this reason, as in
illustrate this accusation, he outlines a three-part argument for other dialogues, it is difficult to tell how much this character
why citizens owe complete loyalty to the state: first, that represents views which Socrates actually held versus how
citizens owe the state for the benefits it provides; second, that much he serves as a mouthpiece for Plato’s own beliefs.
citizens always have the opportunity to convince the state to
take a different course of action; and third, that citizens can Crito – A wealthy and well-connected young Athenian who is
always leave the state if they disapprove of its laws. Taken friends with Socrates. Throughout the dialogue, he aims to
together, Socrates’ arguments imply that living in a state as a convince Socrates to make use of his (Crito’s) substantial
citizen is like signing a social contract consenting to obey its resources to escape the Athenian prison and resettle
will, even when one disagrees with it. Breaking the law in elsewhere. In particular, he promises Socrates safe harbor with
response to an unfair verdict would mean violating this his friends in other cities, which indicates some degree of
contract for the sake of taking revenge, and therefore involvement in contemporary Greek politics. Despite his
committing a wrong for a wrong. impassioned argument, Crito fails to convince Socrates to
escape. Through a series of logical arguments that build from
Socrates also considers what his life would be like in exile. He abstract to specific, Socrates insists that escaping would put
argues that any well-governed city would view him with him at odds with the moral beliefs he has advocated for his
suspicion, given that he had already shown his willingness to entire life, and which Crito, as his friend and student, claims to
break the law when it suited him. In a badly governed city, on support. In the end, Crito has no choice but to leave Socrates to
the other hand, he would be forced to spend the rest of his days his death. Though the dialogue shows Crito’s intense affection
surrounded by political chaos. Furthermore, if he dies in for Socrates, he does not appear very philosophically inclined,
Athens, his friends will take care of his family; if he dies abroad, showing himself either unfamiliar with or unable to grasp
he cannot vouch for them. certain basic tenets of Socrates’ worldview. Like Socrates
Socrates concludes by arguing that violating his moral himself, Crito is based on a historical figure—Crito is listed

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elsewhere as one of Socrates’ major followers in the years “cowardice and unmanliness.” For this reason, he labels
before his death. He also appears relatively often in other Socrates’ choice “not only evil, but shameful, both for you and
works of Socratic literature: he plays a role in Plato’s Phaedo for us.” All these arguments rely on the vocabulary of
and Euthydemus and receives mention in the Apology
Apology. He also conventional morality (“cowardice and manliness” versus acting
appears in works of Socrates’ other student, Xenophon, as a “good and courageous man”) to convince Socrates of the
indicating that his activity in Socrates’ circle was well wrongness of his action, implying that Socrates’s obligation to
recognized. relatives and friends outweighs his obligation to the laws and
the state, and that he therefore must break the law.
Socrates counters by arguing that obedience to the law is a
THEMES greater good than familiar piety. First, he points out that his
In LitCharts literature guides, each theme gets its own color- death will leave his family in a better position than his exile: if he
coded icon. These icons make it easy to track where the themes dies in Athens, he can count on his Athenian friends to look
occur most prominently throughout the work. If you don't have after his children, but if he took them with him in flight, they
a color printer, you can still use the icons to track themes in would be forced to live as “strangers” (xenoi) with limited
black and white. political rights in their new community. In this way, he refuses
to concede that dying willingly means sacrificing his family’s
well-being. However, for him, the entire question is beside the
THE VIRTUOUS LIFE point. Breaking the law, he says, implies that the law is
In Plato’s Crito, Socrates is visited in prison by his worthless. Since a city cannot survive without its laws, breaking
wealthy friend Crito shortly before his execution the law is morally equivalent to attempting to “destroy” Athens
for corrupting the youth of Athens. Crito tries to itself––a greater wrong than destroying a single family.
convince Socrates to escape to another city, promising that he’ll Ultimately, he says, one’s country “is to be honored more than
use his wealth to assist him. Socrates refuses, challenging Crito [one’s] mother, [one’s] father, and all [one’s] ancestors.” For that
to justify the morality of illegally fleeing Athens. Crito takes up reason, even if dying did mean abandoning his family, escaping
that challenge by forcing Socrates to consider how his illegally would mean nothing less than betraying his entire
execution will reflect on those close to him. He claims that the community––a far greater crime.
public would assume that Socrates’s friends, including Crito,
This rebuttal relies on a fundamentally different conception of
abandoned him to die without trying to save him. Socrates
virtue than Crito’s. For Crito, virtue entails staying true to one’s
responds by arguing that obedience to the law is a more loved ones at all costs. For Socrates, however, that definition
important principle than any of those for which Crito relies on a conventional and dangerous morality. If one admits
advocates: although the Athenian jury was wrong to condemn that the existence of the law is generally a good thing, he says,
him, escaping illegally would mean betraying his obligations to then one cannot reject its verdicts, even when wrongly
his community as a citizen. In this sense, Crito and Socrates condemned by the court. Even someone who has been
present two different accounts of the virtuous life. Crito wronged, he says, cannot “inflict wrong in return, as the
defends an account of morality according to which living well majority believe, since one must never do wrong.” This
means supporting one’s friends and family above all, rejecting argument directly contradicts Crito’s assertion that illegally
the law when the law is unjust. Socrates, however, makes the escaping the city would be courageous. If illegality is as
case that virtue is measured by one’s consistency in sticking to destructive as Socrates claims, then escaping would show the
one’s own principles and those of democratic community—even jury that they’d been right to condemn him for corrupting
at the cost of one’s life. Athens’ youth, “for anyone who destroys the laws could easily
Crito tries to convince Socrates to flee by reminding him of the be thought to corrupt the young and the ignorant.” From this
people who depend on him. When he learns that Socrates perspective, breaking the law would simply compound the
intends to accept his death passively, he reproaches him for wrongs committed in Socrates’ situation rather than counteract
choosing “the easiest path, whereas one should choose the them. For that reason, virtue is measured by one’s willingness
path a good and courageous man would choose, particularly to make principled sacrifices in support of the communal good
when one claims throughout one’s life to care for virtue.” He rather than loyalty to one’s loved ones. Socrates warns himself:
likewise accuses him of “betraying [his] sons” by abandoning “do not value either your children or your life or anything else
the work of raising them, adding that Socrates’s death would more than goodness.” This goodness––a more social, less
render his sons “orphans” (though their mother is still alive, personal form of goodness than the kind Crito
Athenian women had very few legal rights). Finally, he asks defends––demands a total readiness to sacrifice.
Socrates to consider the possibility that the public will blame
him and Socrates’ other friends for failing to save him out of

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TRUTH AND PUBLIC OPINION greatest good, and that would be fine, but they cannot do
either. They cannot make a man either wise or foolish, but they
For Crito, public dishonor is a great evil. He
inflict things haphazardly.” This quote aligns wisdom and
suggests that one can only maintain good moral
foolishness with great good and great evil, respectively, thereby
standing in one’s community by acting in
challenging Crito’s assumption that death is the greatest evil of
accordance with their values, and that acting in any other way
all. Because of this different conception of good and evil,
is “shameful.” Crito’s argument is therefore premised on his
Socrates argues that the majority does not deserve one’s
belief that the community is the ultimate judge of right and
attention. Rather, one should care only for the opinions of “wise
wrong action. Socrates, on the other hand, insists that the truth
men”––that minority of the population which shares what
is fully independent from public opinion. For this reason, there’s
Socrates takes to be correct views on the nature of the good.
no reason to worry about how others perceive one’s actions, so
He compares a wise man’s opinion on the good to a doctor’s
long as they’re undertaken in accordance with the greater
opinion on the body: it is credible because it is rooted in a
good.
specialized expertise. Respecting the opinions of the unwise
A major component of Crito’s argument is the question of how majority, on the other hand, would be as dangerous as taking
others perceive Socrates’ execution. He finds this question medical advice from a layman. Moral questions, from this point
concerning not only for Socrates himself, but also for his of view, have nothing to do with common opinion; they are
friends, worrying that the people of Athens will think he was matters for a qualified, learned, philosophical elite. Public
executed because no one went to the trouble of helping him dishonor, on the other hand, counts for nothing.
escape. He fears for the damage his own reputation will suffer
as a result: “there can be no worse reputation,” he says, “than to
be though to value money more highly than one’s friends, for
POLITICAL OBLIGATION
the majority will not believe that you yourself were not willing Socrates’ account of the virtuous life is based on a
to leave prison while we were eager for you to do so.” By version of what later theorists will call social
arguing that Socrates should prioritize counteracting this contract theory. According to this theory, living in a
perception over his own belief in what’s right, Crito implies that politically organized community is like signing a contract
it is both morally acceptable and occasionally necessary to consenting to follow the rules that govern it. For Socrates,
compromise one’s principles to accommodate public there is no real alternative to this contract––the disconnected
perception. In this sense, Crito argues that the truth ultimately life of the exile is, from his point of view, hardly a life at all. This
matters less than what others think. Telling lies, acting contract serves as the basis for his views on morality: because
hypocritically, and even breaking the law are more acceptable one owes obedience to one’s community, its collective good
than allowing oneself and the people one cares about to face must always serve as the standard for evaluating right and
the dangers that come with a bad reputation. wrong actions.
Crito justifies his conviction by reminding Socrates that he Midway through the dialogue, Socrates adopts a new register
himself was condemned only because the public of speech, pretending to speak as the personified “laws”
misunderstood him. He cites Socrates’ own case back to him: (nomoi) of Athens. However, the Greek word rendered as law,
“your present situation makes clear that the majority can inflict nomos, is significantly broader than this translation indicates.
not the least but pretty well the greatest evils if one is Though it does refer to the city’s laws, the word can also mean
slandered among them.” He thinks this experience proves the “custom” or “institution” more generally. In line with this broad
power of majority opinion: public perception matters because definition, Socrates gives the “laws” credit for virtually all the
the public has power over life and death. This argument relies goods he has enjoyed in life, up to and including his own
on the premise that death, and other punishments the public biological existence. He does this by stressing every individual’s
can inflict, are the greatest possible evils—all moral questions dependence on community norms: his mother and father, for
pale in comparison to the imperative of staving these things off example, conceived him within a legally sanctioned marriage.
from oneself and one’s loved ones. In that sense, public opinion Because his parents could not have married if the institution of
doesn’t deserve a person’s attention because it’s important per marriage did not exist, he goes so far as to claim that one can
se that others agree with that person’s action. Rather, it matters think of the state as his real parent. He likewise credits the
because the public has immense power to inflict evil. This state for the care and education he received as a child.
power demands a respect rooted in fear. Although he was privately educated, he claims that the fact that
the state “instructed” his father to educate him––presumably
Socrates responds by questioning the premise of Crito’s
through the social expectation that men of good standing
argument, countering that the evils the public can inflict are far
educate their sons––mean that the state was ultimately
less threatening than the prospect of betraying the truth. He
responsible for that instruction. Once again, Socrates’
rebukes Crito immediately: “would that the majority could
education cannot be chalked up to the written laws themselves;
inflict the greatest evils, for they would then be capable of the

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it ultimately came down to the choices his father made (and the Very early in the dialogue, Crito notes that Socrates is able to
resources at his disposal). However, the broadness of the word face death with extraordinary tranquility. He does not
nomoi stresses the fact that even private affairs like marriage immediately wake Socrates when he enters his cell, letting him
and education are unthinkable without the organizing social sleep in order to spare him thought of the fate that awaits him.
framework the state provides. Crito assumes that this is the kindest course of action by
This conception of social existence seems to be why Socrates picturing himself in a similar situation, imagining that he would
so intensely denigrates the possibility of living in exile. Still not want to lie awake in distress, thinking of his impending
speaking as the voice of the law, he mocks the idea sharply: “will death. However, when Socrates awakes, it is clear that Crito
you,” he asks himself, “avoid cities that are well governed and has failed to empathize with him. He appears quite calm, and
men who are civilized? If you do this, will your life be worth gently reproaches Crito for not waking him right away. Crito
living?” Though he does not elaborate on this statement, it is can only respond to this attitude with uncomprehending
reasonable to assume that Socrates considers life meaningless wonder and admiration: “often in the past throughout my life, I
outside of a “well-governed” city because it entails losing access have considered the way you live happy, and especially so now
to not only a just set of laws, but also to the customs and that you bear your present misfortune so easily and lightly.”
institutions important to living a good life. Crito’s failure to anticipate his emotional state shows that they
see death in fundamentally different ways. Socrates’ way of life
Socrates’ explanation of the importance of “the laws” becomes
seems to have granted him a happiness so deeply rooted that it
the first step of a three-step argument in favor of total loyalty
holds out even in the face of death; however, this happiness
to the state. First, the benefits one receives from the state, like
remains beyond immediate comprehension for those who are
education and marriage, entail a reciprocal obligation to obey it.
not as wise. Somehow, the way Socrates lives his life has taught
Second, he qualifies the first step by showing that a person is
him to peacefully accept things that would make Crito
not obligated to obey the state uncritically: Socrates stresses
miserable, enabling him to experience a uniquely stable and
that democratic institutions like the courts provide the permanent sort of peace.
opportunity to convince the state that it is acting wrongly. The
state might ultimately act wrongly all the same, as in the case of Socrates does not respond to Crito’s surprise beyond noting
Socrates’ guilty verdict. However, he blames such cases on that it would not be reasonable for him to fear death. He
individual actors, like his jurors, rather than the institutions neglects to justify this conviction, but it seems to have
themselves, which retain their moral authority. Finally, his third something to do with being old: “it would not be fitting at my
step adds that citizenship is always consensual. Still speaking as age,” he says, “to resent the fact that I must die now.” Crito
the law, Socrates stresses: “not one of our laws raises any agrees, but notes that many other people of Socrates’ age are
obstacle or forbids [an adult male citizen], if he is not satisfied nevertheless quite frightened of it. Socrates merely confirms
with us or the city, [to go] ... anywhere else, and keep his Crito’s comment––“that is so”––before turning the
property. We say, however, that whoever of you remains ... has conversation in another direction. This response falls short of a
in fact come to an agreement with us to obey our instructions.” full argument about why it is unreasonable for an old man to
Any adult male citizen can leave if he decides he doesn’t like the fear death. However, by emphasizing his age, Socrates implicitly
city’s laws. However, if a citizen decides to stay, he implicitly stresses that he has lived a full life: it makes no sense, he seems
consents to obey them. This triple obligation amounts, for to say, to resent the fact that his life is being cut short, since
Socrates, to a binding contract of loyalty. No matter what the death would come soon anyways.
state orders a citizen to do––to go to war, to go to prison, to Though curt, Socrates’ response implicitly demonstrates what
face execution––there is no moral choice but consent. For that makes him different from other people. He and Crito agree that
reason, obedience to the state outweighs all other interests. it would not make sense to resent the inevitability of death,
especially as an old man. By admitting that others resent it all
DYING WELL the same, Socrates shows that other people’s fear of death
directly contradicts a logical perspective on the matter. His
Socrates is strikingly unfazed by the prospect of his
philosophical approach allows him to look death in the face and
own execution. According to his worldview, this
assess it reasonably, making peace with something that terrifies
attitude models a wise person’s approach to death:
most everyone else. In this sense, the practice of philosophy has
if one’s goodness matters more than one’s life, then death is
prepared him for death.
insignificant for anyone who has lived well. The good
philosopher can die without fear. This promise is one of the The end of the dialogue reinforces this interpretation, as
main concerns of Platonic philosophy: living by well-reasoned, Socrates concludes the part of his argument delivered through
consistent principles can liberate the individual from fleeting, the persona of “the laws” by considering his fate in the
day-to-day concerns in order to cultivate knowledge of an underworld. He does not detail his views on the afterlife, but he
absolute, eternal truth that transcends life and death. makes the stakes of his decision quite clear: “do not value either

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your children or life or anything else more than goodness, in broadly. Because the nomoi enable all the benefits that come
order than when you arrive in Hades you may have all this as from existing in a social community, Socrates argues that a
your defense before the rulers there. ... If you depart ... the laws citizen owes the law even greater loyalty, piety, and obedience
of the underworld will not receive you kindly, knowing that you than they owe their parents. This is especially important to
tried to destroy us [the laws] as far as you could.” This note because Socrates seems to give the “law” credit for all
conclusion aligns Socrates’ moral convictions with an absolute social goods a citizen receives from living in a political
cosmic good attainable by acting in accordance with certain community—a claim which might seem exaggerated if taken in
fixed moral principles. Modifying one’s beliefs to suit one’s reference to only written statutes.
circumstances, on the other hand, link one with the chaos of the However, the symbolic scope of the law in the Crito does not
mortal world, and apparently incurs some risk of punishment in stop there: it also extends to the realm of the gods, as the laws
the afterlife. come to symbolize divine truth. At the end of the dialogue, the
Finally, Socrates drops the voice of “the laws” to affirm his laws threaten Socrates with punishment in the afterlife if he
absolute belief in this approach to death: “be assured that these disrespects them. The fact that the laws possess sufficient
are the words I seem to hear, as the Corybants [a musical band knowledge to make this kind of threat indicates that they
of worshippers of the goddess Cybele] seem to hear the music simultaneously stand for human institutions and for
of their flutes, and the echo of these words resounds in me, and superhuman truth: trespassing against the law means
makes it impossible to hear anything else.” Socrates’ relentless trespassing against the gods. The law of Athens, then,
pursuit of logical conclusions has aligned him so thoroughly encompasses more than the social norms which support the
with the divine order of things that he perceives the certainty state’s political structures; it also gestures towards divine,
of his convictions as a mystical experience. His belief in transcendent authority Socrates finds reflected in a well-
absolute truth makes questions of life, death, and public ordered state.
opinion meaningless; he rests easy, surrounded by a divine
music which only he can hear.
These discussions of death comprise the very beginning and QUO
QUOTES
TES
very end of the Crito, structurally framing the entire dialogue. Note: all page numbers for the quotes below refer to the
All the intervening topics discussed––politics, morality, and so Hackett edition of Five Dialogues: Euthyphro, Apology, Crito,
on––are therefore, in some sense, inflected and shadowed by Meno, Phaedo published in 2002.
death. Through this structural choice, Plato implicitly makes the
case for living as Socrates did: by following Socrates’ example, it
stands to reason that the reader, too, can experience his Crito Quotes
uncanny, unshakeable happiness at the hour of death. This Often in the past throughout my life, I have considered the
promise is a silent but central dynamic of the dialogue’s work, way you live happy, and especially so now that you bear your
making the case that ceaselessly and rationally investigating present misfortune so easily and lightly.
the beliefs others take for granted can win the philosopher
access to an permanent and transcendent peace.
Related Characters: Crito (speaker), Socrates

Related Themes:
SYMBOLS
Symbols appear in teal text throughout the Summary and Page Number: 46
Analysis sections of this LitChart. Explanation and Analysis
When Crito enters Socrates’ cell, he expects to find an
THE LAW OF ATHENS agitated man anxiously awaiting his impending execution.
In Crito, the law of Athens symbolizes the divinely Instead, Crito finds Socrates at peace, calmly aware of his
impending death. Crito reacts with surprise and admiration:
sanctioned wisdom and authority of organized
he observes that Socrates seems to have accessed a deep
political community. Midway through the dialogue, Socrates
tranquility beyond Crito’s reach, allowing Socrates to
begins speaking as the personified law of Athens in order to
quietly accept “misfortunes” which would make others
support his arguments about what a citizen owes to the state.
miserable. He connects this tranquility to his past
However, it quickly becomes clear that he is not just talking
observations of Socrates, and begins to apprehend that
about the written laws which govern Athens. The Greek word
there is some fundamental distinction between Socrates’
translated as “law,” nomos, actually means quite a bit more: the
word can also be translated as “custom” or “institution” more

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way of living and his own. Though Crito does not Related Characters: Crito (speaker), Socrates
understand precisely where this difference lies, he notes
the otherworldly happiness it seems to enable for Socrates Related Themes:
with a wonder bordering on envy. This observation sets up
for the dialogue to come: the mystery of Socrates’ Page Number: 47
happiness, and the question of how to obtain it, becomes
Explanation and Analysis
one of the text’s central occupations.
In this passage, Crito upbraids Socrates for endangering his
friends’ reputations by refusing to accept their offer to
accept him escape. Previously, he argued that Socrates
SOCRATES: Then I do not think [the ship] will arrive on should escape out of concern for his own well-being. Since
this coming day, but on the next. I take to witness of this a that argument failed to convince Socrates, Crito now
dream I had a little earlier during this night […] I thought that a frames escape as a moral imperative, effectively attempting
beautiful and comely woman in white approached me. She to shame Socrates into breaking the law. This flip shows the
called me and said: “Socrates, may you arrive at fertile Phthia intensity of Crito’s determination: he attempts to weaken
on the third day.” Socrates’ conviction from every possible argumentative
CRITO: A strange dream, Socrates. angle. Underlying this particular attempt is Crito’s fear for
his own public reputation, which is one of the major
tensions of the dialogue. By enjoining Socrates to consider
Related Characters: Crito, Socrates (speaker)
majority opinion, Crito implies that concern for what other
Related Themes: people think should dictate Socrates’ behavior. Crito does
not attempt to convince Socrates of the value of public
Page Number: 46 opinion by argument, but simply assumes that its
importance is self-evident. In that sense, Crito advocates
Explanation and Analysis uncritically for what he takes to be common sense––exactly
Crito anticipates that the Athenian ship whose arrival will what Socrates is interested in interrogating.
signal Socrates’ execution will return that day. In this
passage, Socrates disagrees, citing a dream from the
previous night which he takes to be prophetic. In this dream, Would that the majority could inflict the greatest evils, for
a woman in white quotes a line of Homer’s the Iliad (9.363). they would then be capable of the greatest good, and that
That line was originally spoken by Achilles, the strongest would be fine, but now they cannot do either. They cannot
fighter in the Greek army. Isolated from the rest of the army make a man either wise or foolish, but they inflict things
after an argument, he threatened to leave Troy, anticipating haphazardly.
reaching his homeland, Phthia, three days later. The quote
serves two purposes here. First, it plays up Socrates’
heroism, implicitly aligning him with a legendary Greek Related Characters: Socrates (speaker), Crito
warrior. Second, it illustrates Socrates’ connection to
Related Themes:
otherworldly forces, which seem to grant him access to a
sort of prophetic wisdom. This mysterious wisdom is part of
Page Number: 47
what sets Socrates apart from Crito, who, in this passage,
dismisses Socrates’ dream as “strange. By having Socrates Explanation and Analysis
mention his prophetic dream, Plato preemptively legitimizes Here, Socrates interrogates Crito’s belief in the importance
Socrates’ views even before the dialogue kicks off by of majority opinion by making a large, contentious claim
implying that they are backed by divine authority. about the nature of good and evil. Though he never says as
much, Crito’s concern for public appearances implies that
the public possesses some power which makes it deserving
Surely there can be no worse reputation than to be of fear. In his response, Socrates lays out and takes issue
thought to value money more highly than one’s friends, for with this unspoken premise––a premise which Crito himself
the majority will not believe that you yourself were not willing had, apparently, failed to directly consider. However,
to leave prison while we were eager for you to do so. Socrates’ response goes further than refutation, quietly

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making several other important arguments which Socrates

Related Themes:
neglects to spell out: first, that whatever is capable of the
greatest evil is capable of the greatest good; second, that
Page Number: 48
wisdom and foolishness have something to do with good
and evil; and third, that the public has nothing to do with any Explanation and Analysis
of these things. Unlike Crito, Socrates is fully conscious of Socrates signals a shift in the dialogue, transitioning from an
what claims he is making. The fact that he does not bother emotional back-and-forth with Crito into the logical
proving them points to the mystical element of his nature: “Socratic method”: argument based on self-consistent
apparently, he knows more than he cares to explain. logical principles framed by Socrates’ questions to his
interlocutor. Even in announcing this shift, he preemptively
highlights the fundamental difference between Crito’s
You seem to me to choose the easiest path, whereas one views and his own: while Crito is concerned with the public
should choose the path a good and courageous man would and their values, Socrates heeds no principles except those
choose, particularly when one claims throughout one’s life to which he personally takes to be logically sound. His phrasing
care for virtue. here is revealing. He not only implies that he pays no heed
to public opinion; he adds that he listens to nothing within
himself except arguments that seem valuable on reflection.
Related Characters: Crito (speaker), Socrates
This implies a certain kind of emotional balance. Not only
Related Themes: does he disregard what others think; he disregards all
thoughts, feelings, and impulses that contradict his rational
Page Number: 48 conclusions. This provides some hints at Socrates’
psychology, including his ability to remain calm and
Explanation and Analysis composed in the face of his own execution.
Crito continues his attempt to shame Socrates into
accepting his offer of help. This time, he admonishes
Socrates quite sharply, attacking his moral character and SOCRATES: […] Examine the following statement in turn
accusing him of being cowardly. Crito seems to hope this as to whether it stays the same or not, that the most
argument will be especially effective on Socrates, given important thing is not life, but the good life.
Socrates’ general concern with the nature of good and evil.
In actuality, though, it reveals just how uncritical Crito’s CRITO: It stays the same.
conception of virtue is. He makes no attempt to justify his SOCRATES: And that the good life, the beautiful life, and the
characterization of Socrates’ willingness to die as “the just life are the same; does that still hold, or not?
easiest path,” nor does he consider what would make escape CRITO: It does hold.
the path of a “good and courageous man.” Rather, he simply
assumes that he and Socrates share the same standards of
moral evaluation––based, once again, in a kind of common Related Characters: Crito, Socrates (speaker)
sense. For Crito, this common sense is the only justification
Related Themes:
a moral argument leads. This shows that Crito has accepted
the values of the public uncritically rather than making an Page Number: 51
effort, as Socrates does, to interrogate and challenge them.
Explanation and Analysis
Socrates poses this question while rehearsing conclusions
We must therefore examine whether we should act in this upon which he and Crito previously agreed, asking Crito
way or not, as not only now but at all times I am the kind of whether he still approves of each. This, the final and most
man who listens to nothing within me but the argument that on important of these prior conclusions, elaborates Socrates’
reflection seems best to me. views on the nature of good: goodness, beauty, and justice
are the same, at least in reference to a human life. This
equation will serve as something like a linchpin for the
Related Characters: Socrates (speaker), Crito
consecutive discussion, which ranges between questions of
personal morality and civic duty without making much

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You will also strengthen the conviction of the jury that
distinction between the two: after all, if goodness and they passed the right sentence on you, for anyone who
justice are the same, there is no need to make such destroys the laws could easily be thought to corrupt the young
distinctions. Plato chooses not to make an argument here and the ignorant. Or will you avoid cities that are well governed
for why goodness, beauty, and justice are the same, and men who are civilized? If you do this, will your life be worth
sidelining the matter as something already covered in living?
previous discussions between Socrates and Crito. This
might be because such an argument would be lengthy, and
Related Characters: Socrates (speaker), Crito
thereby distract from the dialogue’s immediate concerns;
nevertheless, it is striking that such an important premise of
Related Themes:
the discussion passes without further elaboration.
Related Symbols:

Let us examine the question together, my dear friend, and Page Number: 56
if you can make any objection while I am speaking, make it
and I will listen to you, but if you have no objection to make, my Explanation and Analysis
dear Crito, then stop now from saying the same thing so often, Socrates reproaches himself in the voice of the law of
that I must leave here against the will of the Athenians. I think it Athens, arguing that he is morally obligated to remain in the
important to persuade you before I act, and not to act against city and face his execution. This quote is part of a larger
your wishes. series of arguments based in a concept of civic duty and a
version of the social contract. Here, the argument reaches
something of a climax: although Socrates may have been
Related Characters: Socrates (speaker), Crito
unjustly condemned, he argues that disrespecting the laws
Related Themes: of the city in which he has spent his life would, ironically,
make him just as contemptible as the court originally judged
Page Number: 51 him to be. If Socrates wishes to behave morally, he must
accept his unjust condemnation peacefully. If, on the other
Explanation and Analysis hand, he defies the state because he was unjustly
Once again, Socrates encourages Crito to engage him in condemned, then he will act contrary to his moral duty as a
argument based on consistent logical principles. His citizen, and his condemnation will retroactively become just.
explanation for this desire deserves notice: evidently, The statement also highlights Socrates’ belief that life is
despite his contempt for majority opinion, he considers only meaningful in the context of political community: life as
Crito’s approval somehow valuable. It is unclear exactly why a solitary individual, or in a poorly governed city, is
this is the case, and Socrates neglects to provide further apparently not “worth living.”
justification. Nevertheless, one might take it as evidence of
the extent to which Socrates cares for his friends and family,
despite his decision to abandon them in death: it seems Do not value either your children or your life or anything
reasonable to conclude that Socrates does not wish to leave else more than goodness, in order that when you arrive in
Crito without explaining himself first. This reframes the Hades you may have all this as your defense before the rulers
urgency of the argument. Socrates, it seems, is already there. If you do this deed, you will not think it better or more
certain of his own conviction; though he invites Crito to just or more pious here, nor will any one of your friends, nor will
object to him, he seems unlikely to budge. By explaining it be better for you when you arrive yonder.
himself to Crito, however, he can potentially convince him of
wisdom underpinning his choices, thereby granting Crito
some degree of the peace Socrates himself feels. Related Characters: Socrates (speaker), Crito

Related Themes:

Related Symbols:

Page Number: 57

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Explanation and Analysis Related Characters: Crito, Socrates (speaker)

Socrates, still speaking as the law, finishes explaining the Related Themes:
moral necessity of accepting his execution by indicating a
connection between the authority of the state and the Page Number: 57
authority of the gods. Apparently, due to the binding nature
of the imperatives of civic duty Socrates has previously Explanation and Analysis
outlined, disobeying the state would mean endangering his These words conclude Socrates’ argument in favor of
moral goodness. This quote adds that such disobedience submitting to the authority of the Athenian state. They
risks punishment in the afterlife. Moreover, that threat of reinforce the absolute certainty of Socrates’ conviction:
punishment is delivered in the voice of the laws of Athens. although he repeats his willingness to continue arguing, he
That would indicate that, from Socrates’ perspective, the also asserts that it will be impossible to convince him to
laws of the city exist in some sort of harmony with the laws escape prison and sidestep his execution. This certainty
of divine justice; violating the former seems to mean stems from the fact that Socrates does not consider the
violating the latter as well. As in other passages which hint arguments he has just made to be entirely his own: rather,
at the mystical element of Socrates’ knowledge, the logic of he “hears” them, just as the Corybants (worshippers of the
this statement is not fully explained. However, its cryptic goddess Cybele) hear divine music through a sort of
quality, combined with the absolute certainty of its revelation. This quote helps to explain Socrates’ absolute
conviction, makes it all the more foreboding. tranquility towards death: his arguments are not tentative
conclusions, but rather convictions seated at the core of his
being. By ending the dialogue on this note, Plato seems to
SOCRATES: Crito, my dear friend, be assured that these offer Socrates’ happiness as a promise: perhaps, by
are the words I seem to hear, as the Corybants seem to attempting to live as Socrates did, any reader can
hear the music of their flutes, and the echo of these words experience a similar feeling of total harmony with the
resounds in me, and makes it impossible for me to hear cosmos.
anything else. As far as my present beliefs go, if you speak in
opposition to them, you will speak in vain. However, if you think
you can accomplish anything, speak.
CRITO: I have nothing to say, Socrates.
SOCRATES: Let it be then, Crito, and let us act in this way, since
this is the way the god is leading us.

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SUMMARY AND ANAL

ANALYSIS
YSIS
The color-coded icons under each analysis entry make it easy to track where the themes occur most prominently throughout the
work. Each icon corresponds to one of the themes explained in the Themes section of this LitChart.

CRITO
It is 399 BC in Athens, and Socrates sits condemned in prison, Crito opens with Socrates in solemn contemplation before his
awaiting his execution. No one knows exactly when it will come, death. The setting is not without pathos; isolated from his city and
as a religious festival is taking place on the nearby island of community, Socrates is left alone with his own mind.
Delos, and Athens has sent a delegation; no executions may
take place before it returns. In the meantime, Socrates sits,
sleeps, and waits.

At early dawn, Socrates wakes up to find his friend and student, An old friend interrupts Socrates’ isolation––a necessary premise for
Crito, in his cell. Socrates is surprised that the guards let him in, a dialogue, the standard literary vehicle of Platonic philosophy, to
but Crito explains that he bribed them. Socrates also wonders begin. Crito tries to empathize with Socrates’ situation by letting
why Crito didn’t wake him when he entered. Crito explains that him sleep, assuming that Socrates must be as scared as he himself
he let Socrates sleep as a kindness; if he himself were about to would be, In other words, Crito assumes that they share a basic
be executed, Crito says, he wouldn’t want to lie awake waiting attitude towards death.
for death a moment longer than he had to.

Crito sees, however, that Socrates appears completely Socrates shows Crito that his attempt at empathizing has failed.
untroubled by his impending death. He mentions this to Apparently, Socrates’ concept of death is not only completely at
Socrates, who merely counters that someone as old as he is odds with Crito’s, but also with that of the average view of someone
shouldn’t “resent” death. Crito notes that most people his age his age. Socrates’ conclusions issue a challenge both to public
“resent” it all the same. Socrates admits this, but changes the opinion and to what someone like Crito might consider common
subject, asking Crito why he’s come so early. sense.

Crito explains that he comes as the bearer of bad news: the Crito tries to impress Socrates with the urgency of his situation,
ship that carried the Athenian delegation to Delos is expected hoping to inspire him to take some sort of action to save himself.
to return today, allowing executions to resume the next day. If Through Crito’s words and actions, it’s clear that he’s fearful of
true, this means Socrates will die tomorrow. death and believes that Socrates must do something to avoid such a
supremely awful fate. In other words, Crito seems to think that
there’s no such thing as a good time or a good way to die—a mindset
Socrates will soon challenge.

Socrates is of a different opinion. He describes a dream he had Again, Socrates shows himself to be operating under a completely
the previous night in which he was visited by a beautiful woman different set of assumptions than Crito. Socrates’ dream hints that
in white who delivered a divinely inspired message: “Socrates, he somehow has access to a degree of divine wisdom, which seems
may you arrive at fertile Phthia on the third day.” Assuming that to allow him to know things Crito doesn’t.
this dream implies that he will die in three days, he deduces
that the ship won’t return for two.

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Crito has no interest in talking about dreams. He believes that Recognizing that Socrates is thinking along very different lines, Crito
Socrates must escape from the prison immediately, and he has attempts to convince Socrates to escape prison through a short,
come to offer his help in doing so. He frames this escape as emotional argument which relies on the bonds of love and care
imperative not just for Socrates, but for Crito himself: he between Socrates, his friends, and his family.
wishes neither to lose Socrates, nor for the people of Athens to
believe he was unwilling to pay the money to save Socrates’ life.

Socrates criticizes Crito for being overly concerned with what Once again, Socrates hints somewhat cryptically at his access to a
other people think. The common people of Athens, he says, can deeper kind of knowledge, this time concerning the nature of good
believe what they will. Ultimately, their opinion has nothing to and evil. Crito considers death one of the worst things that can
do with what’s right and wrong. Crito disagrees. Socrates’ own befall a person, but Socrates disagrees. Because of this
case, he says, proves that popular opinion can mean the disagreement, Crito is much more afraid of the punishments the
difference between life and death. Socrates is unfazed. The public can inflict than Socrates is. This disagreement uncovers the
people can put someone to death, but both “the greatest evils” first argumentative distinction between the two characters’
and “the greatest good” lie beyond their reach. worldviews.

Crito tries again. He wonders if Socrates is hesitant to escape Crito neglects to pursue his analytical disagreements with Socrates,
because he’s worried that his friends would get in trouble with preferring to keep the problem in personal terms. Unable to
the authorities if they broke him out of prison. He attempts to understand Socrates’ objections to escaping, he tries anticipating
reassure him, promising that Socrates’ life is worth the risk. But them on his own by assuring him that he and others are willing to
Socrates doesn’t engage with this line of argument at all, except sacrifice for his well-being.
to affirm that “I do have these things in mind, Crito, and also
many others.”

Crito keeps at it, listing all the people and foreign governments As Crito’s pleas become increasingly emotional, they begin to sound
that would be willing to help Socrates. This time, though, he like accusations. He reproaches Socrates for neglecting an assumed
expands his argument, adding that he considers it unjust for moral obligation to his kin. For Crito, virtue hinges on supporting
Socrates to die when given the opportunity to live, as he would one’s friends and family above all, even if that means rejecting the
be abandoning his sons and his loved ones. Crito begs Socrates law in the process. In addition, this switch in registers indicates that
once again to think of how his death would reflect on his Crito is willing to adjust his arguments in order to convince Socrates
friends who had the ability to save him, lest they be accused of to do what he wants.
“cowardice and unmanliness.”

Socrates insists that the matter must be decided through Socrates senses the sincerity of Crito’s argument, along with its
argument and reflection. He tells Crito to remember how he rather jagged logical progression. He challenges him to think not just
has always approached such questions in the past, and asks him of the emotionally charged personal issues at stake, but to argue
whether the fact of his impending execution should be enough consistently based on the general principles that guide his life. With
to undo all the beliefs and principles by which he lives. this, Socrates begins to flesh out the idea of consistently living in
accordance with one’s values as a means to a virtuous life.

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From here, Socrates begins the dialogue in earnest. He asks Socrates insists on beginning the dialogue by finding a basic
Crito if one should only care for the opinions of the wise rather principle which both he and Crito share: that one should only care
than the foolish. After Crito agrees, Socrates expands on this what wise people think. After establishing this common ground, he
thought, comparing the opinions of fools about justice to the then makes a large jump from this principle by asserting that
opinions of laymen about medicine. Taking advice on medicine wisdom concerning moral questions is analogous to the specialized
from someone who isn’t a doctor could harm the body; likewise, expertise of a doctor. The logic of this leap is not obvious, but Crito is
taking advice on justice from someone who is not wise harms a rather passive dialogue partner, so for now he merely assents.
“that part of ourselves that is improved by just actions and
destroyed by unjust actions.” At Socrates’ prompting, Crito
affirms every step of this argument.

Socrates asks Crito whether the part of the self “destroyed by Here, Socrates develops his argument on wisdom by adding that
unjust actions” is more or less valuable than the health of the one’s moral “health” is more important than one’s physical health.
body. Crito replies that it is more valuable. Socrates replies that Once again, this addition is not analytically justified, but Crito
this shows that one should not care for the opinion of the agrees all the same. In elevating moral health above physical health,
majority, but for that of those who understand justice. Socrates gestures to the idea that in order to live a truly virtuous life,
one must consistently stick to their principles.

Carrying the argument forward, Socrates asks why it matters Socrates articulates a major tenet of Platonic philosophy: that
so much that the majority is able to put him to death. He and goodness, beauty, and justice––at least to the extent that a human
Crito agree that “the good life, the beautiful life, and the just life can model them––are the same thing. In combination with the
life” are one and the same. Accordingly, the ability to live a good previous step, this argument leads him and Crito to agree that dying
life becomes contingent on acting justly. If continuing to live justly is better than living unjustly.
would mean living unjustly, then, Socrates concludes, he must
die.

Having reached agreement on this point, Socrates starts Up to this point, the dialogue has mostly consisted of Socrates
another discussion, adding that he considers it “important” to repeating basic elements of his belief system and eliciting Crito’s
persuade Crito of the reasoning behind his choices. He recalls agreement. He now announces his intention to apply these first
that they have always agreed that one must always attempt to principles to develop an argument specific enough to dictate the
avoid doing wrong, and asks if public opinion has suddenly proper course of action in his own case.
acquired any relevance to that question. Crito admits that it
hasn’t, affirming their shared conviction that one must never do
wrong.

Socrates explores the implications of this belief, asking Crito Having agreed that one should always try to avoid doing evil,
whether it is acceptable to, for example, act wrongly as revenge Socrates crafts a more specific argument against the morality of
for a wrong committed against oneself. Following from their revenge. He and Crito never directly articulate what counts as
previously stated convictions, Crito asserts that this would not committing a wrong, apparently taking a shared definition for
be acceptable, and agrees with Socrates that a person must granted, despite this definition’s central importance to the
never act wrongly, regardless of the wrongs inflicted against argument.
them.

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Socrates seizes on this moment, claiming that Crito does not In this passage, Socrates highlights the importance of living
really share this belief as he claims to. He promises to show him consistently in accordance with one’s personal values. By promising
how. Socrates then provides an example, asking whether it is to show Crito that he does not truly hold the beliefs he professes,
just to break an agreement one has reached with someone. Socrates shows once again that he thinks more deeply than Crito:
When Crito agrees that this would be unjust, Socrates returns he can apparently anticipate the course of the discussion to come
to the matter at hand, asking Crito if his escape would not be before it’s even begun. This promise provides the chance to turn the
“harming people whom we should least do harm to.” Crito is discussion from abstract morality to concrete matters of law and
baffled by the way the argument has progressed and feels government.
unable to answer the question.

Socrates proceeds by speaking rhetorically as the “laws and the The “laws” which Socrates personifies here are more than just the
state,” or the nomoi, asking if it’s possible to ignore the verdicts written statutes of Athens; the Greek word used here (nomoi) also
of a court without implying that the courts have no validity. refers to the customs and institutions of the polity. By pretending to
That would mean nothing less than attempting to destroy the personify the laws, Socrates implies that these institutions are
city by undermining its laws. sufficiently unified and consistent to speak with a single voice.

Crito counters, at Socrates’ suggestion, by asserting that the Socrates distinguishes between wrongs committed through the
law acted wrongly towards Socrates by condemning him; for “laws” and wrongs committed by the laws themselves. He puts his
that reason, one can disobey it. Still speaking as the laws, own guilty verdict in the former category.
Socrates does not contradict that a wrong was committed, but
argues that he is nevertheless bound to obey the state.

Before allowing Crito to break in, Socrates insists on explaining Socrates outlines the first two parts of his three-step argument for
where this obligation comes from. He lists the goods he total loyalty to the state: that a person owes the state for what they
received from the state, arguing that there are so many of receive from it, and that the state always provides the opportunity
these goods that any citizen must accord the state a position of to convince it to change its intended course of action. Both of these
honor even greater than that of their parents. If it is impious to arguments apply specifically to Athens, a state rich enough to
disrespect one’s mother or father, it is even worse to disrespect provide many benefits and mostly governed by democratic
the state, even if it “leads you to war to be wounded or killed.” A institutions; it is unclear how they might apply to other states where
just citizen can only obey the state or convince it to act this is not the case.
differently. Crito agrees.

Though he has already elicited Crito’s agreement, Socrates Freedom of movement becomes the third leg of Socrates’ argument,
keeps pushing. He observes that any Athenian of age has the despite the fact that economic and political conditions often made
right to leave the city and go somewhere else if he dislikes the “going elsewhere” more difficult than Socrates’ words would
law. Escaping prison would therefore be wrong for three indicate. Most significantly, the argument also makes no effort to
reasons: first, it would be equivalent to disobeying his account for the enormous segments of the population which were
“parents”; second, because he had already been given the not considered citizens, including women and slaves. This failure
opportunity to convince the state to act differently in court, significantly limits the general applicability of Socrates’ argument.
and therefore had already had a fair shot at disputing its
intended course of action; and third, because he had spent his
whole life in the city, and thereby consented to obey its laws.

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Socrates now applies these arguments to his own case. He Continuing the dialogue’s trend, Socrates only addresses specifics
justifies this by repeating that he has stayed in the city his after establishing the general principles which will dictate his
whole life and taken advantage of the goods it offered, and engagement with them. He stresses the importance of absolute
even had children there. This, he argues, means that he was logical consistency, comparing inconsistency to slavery as a
“satisfied” with the law and the state of Athens. Furthermore, wretched and shameful condition. These statements elicit Crito’s
at his trial, he stated that he preferred death to exile. immediate agreement.
Contradicting that belief, together with his agreement to follow
Athens’ laws, would make him like “the meanest type of slave.”
He asks Crito if he agrees. He does.

Here, Socrates takes a moment to return to Crito’s earlier Socrates reveals that his decision includes some consideration for
argument that dying would mean abandoning his friends and his loved ones after all. It remains unclear how this point fits into the
children. He points out that those same friends would stand in arguments about citizenship he made above, or whether he adds it
danger of retribution if he escaped successfully. merely for the sake of refuting Crito as thoroughly as possible.

Addressing another one of Crito’s points, Socrates imagines Socrates’ arguments become even more practical, showing his
what his life would be like in a new city. If he went to a well- sensitivity to the contemporary political situation in Greece. He also
governed city, he says, the people would look on him with hints further towards an unelaborated philosophy of kinship,
justified suspicion as one who had already showed his indicating that he recognizes obligations to his family and expects
contempt for the law. On the other hand, if he went to Crito’s loyalty from his friends (both institutions being at least partially
friends in Thessaly, he would be forced to live a hard life amid determined by the Athenian “laws”).
political instability and chaos, making it difficult to give his
children a good life. If he dies, however, he can count on his
friends to take care of his family.

Socrates, still pretending to speak as the law of Athens, Socrates returns to divine matters, vaguely indicating his belief in
concludes his argument by considering his own fate after some sort of important moral judgment after death. It remains
death. If Socrates dies willingly, the laws declare that he can unclear how this belief influences his views on the nature of good
count on the “rulers” of the underworld to defend him, since he and evil, if at all; the dialogue’s mentions of divine things serve only
has been wronged “not by us, the laws, but by men.” If he flees, to demonstrate Socrates’ connection to immortal truths that Crito
on the other hand, he will live a wretched life among the living does not understand.
and can expect that things will be no less wretched after death.

Socrates turns to his old friend and addresses him directly. He Socrates’ words sound increasingly mystical as he reports an
tells Crito that he hears the words of the “laws” around him, experience of divine inspiration, balancing out the prophetic dream
like the music of the flutes of the Corybants, and the “echo of he mentioned at the dialogue’s beginning. This mysticism adds an
these words […] makes it impossible for [him] to hear anything extra degree of mystery and allure to his character.
else.” He invites Crito to continue to object if he thinks he can
still make a case for his proposal; for his own part, however, he
declares the argument closed.

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Crito concedes, resigned and defeated: “I have nothing to say, Crito refuses to admit that he has been proven wrong, but gives up
Socrates.” Socrates accepts this concession, bidding Crito to all the same. The dialogue concludes with his somber goodbye to his
make his peace with things: “let it be then, Crito, and let us act old friend, further impressing the reader with the setting’s intense
in this way, since this is the way the god is leading us.” emotional charge. Socrates’ parting words suggest that living by
consistent and well-reasoned principles liberates him from the fear
and concern that Crito is clearly still riddled with. In other words,
the good philosopher has no reason to fear death.

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MLA Plato. Crito. Hackett. 2002.
Eberwine, Paul. "Crito." LitCharts. LitCharts LLC, 18 Apr 2019. CHICA
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Web. 21 Apr 2020.
Plato. Crito. Indianapolis, IN: Hackett. 2002.
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Eberwine, Paul. "Crito." LitCharts LLC, April 18, 2019. Retrieved
April 21, 2020. https://www.litcharts.com/lit/crito.

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