1. Is B because they not talking about a specific gorilla
It has been frequently and rightly remarked that the Crito is unique among
Plato’s dialogues insofar as its primary concern is what Socrates ought to do.
2
Most interpreters assume that Socrates ought to do what seems best to his reason (Cr 46b3-6); thus, most interpretations defend the rationality of obedience
or disobedience. On my account, it is not at all obvious that Socrates ought to
do what seems best to his reason. On my account, Socrates does not do what
seems best to his reason because he does not reason about whether he should
obey the laws; he simply obeys the laws. Doubtless, this claim seems counterintuitive to many; after all, does not Socrates articulate and defend his reasons
for remaining in prison from 49c to 54c? Is it not the cogency of Socrates’ reasons
for remaining in prison that have been so thoroughly debated in the scholarship summarized below? My answer to both of these questions is ‘no.’ Perhaps
counter-intuitively I claim that the reasons for remaining in prison, from Crito
49c to54c, are not Socrates’ reasons; they are the arguments of the speaking laws
of Athens
A certain person ("he") has become the role model of society and greatly contributes tho the well being of the people. But the character speaking ("I") is baffled and and in awe on why he is receiving such blame. The character is trying to get society to question their thoughts and to reconsider their beliefs.
This means that whoever is saying this feels he was misunderstood. Even though another person has received great respect, the narrator ponders why he is worse off than that person. He want those who judged him to reconsider their judgement.
<span>Aeschylus is known as the father of Greek Tragedy. </span>
