SOCRATIC
Based on excerpts from The Expert Educator (Jones, et al. , 1994)

Definition and Description The Dictionary of Education describes the Socratic method as "a process of discussion led by the instructor to induce the learner to question the validity of his reasoning or to reach a sound conclusion." The strategy derives its name from the approach used by Socrates as he assumed the role of intellectual midwife. The Socratic approach was built upon the assumption that knowledge was within the learner and proper questioning and commentary could cause this knowledge to surface. Socrates, as instructor, attempted to follow the student's argument wherever it led. The key to the Socratic approach is that the teacher's comments and questions must enable the learners to discover meaning for themselves. In a typical classroom situation, the instructor would use the Socratic approach when the situation arose. It would be necessary for a learner to make a statement, often of a value nature which could be further pursued. The instructor would then enter into a dialogue with the learner, following the argument until the learner had thoroughly questioned the answer and gained some insight into the logic used or the attitudes and beliefs held. Example An example seems almost imperative to further explain the Socratic strategy .The following dialogue finds Socrates awaiting his own trial for impiety (irreverent). He is seeking knowledge concerning piety from Euthyphro, who is supposedly knowledgeable of such matters. Socrates: I know that, dear friend; and that is the reason why I desire to be your disciple. For I observe that no one, not even Meletus appears to notice you; but his sharp eyes have found me out at once, and he has indicted me for impiety. And, therefore, I adjure you to tell me the nature of piety and impiety, which you said that you knew so well, and of murder and the rest of them. What are they? Is not piety in every action always the same? and impiety, again, is not that always the opposite of piety, and also the same with itself, having, as impiety, one notion which includes whatever is impious? Euthyphro: To be sure, Socrates. Socrates: And what is piety, and what is impiety? Euthyphro: Piety is doing what I am doing; that is to say, prosecuting anyone who is guilty of murder, sacrilege, or of any other similar crime---whether he be your father or mother, or some other person, that makes no difference---and not prosecuting them is impiety. And please to consider, Socrates, what a notable proof I will give you of the truth of what I am saying, which I have already given to others:---of the truth, I mean, of the principles that the impious, whoever he may be, ought not to go unpunished. For do not men regard Zeus as the best and most righteous of the gods?--- even they admit, that he bound his father (Cronos) because he wickedly devoured his sons, and that he too had punished his own father (Uranus) for a similar reason, on a nameless manner. And yet when I proceed against my father, they are angry with me. This is their inconsistent way of talking when the gods are concerned, and when I am concerned.

Socrates: May not this be the reason, Euthyphro, why I am charged with impiety---that I cannot always [agree] with these stories about the gods? and therefore I supposed that people think me wrong. But as you who are well informed about them approve of them, I cannot do better than assent to your superior wisdom. For what else can I say, confession as I do, that I know nothing of them. I wish you would tell me whether you really believe that they are true? Euthyphro: Yes, Socrates; and things more wonderful still, of which the world is in ignorance. Socrates: And do you really believe that the gods fought with one another, and had dire quarrels, battles, and the like, as the poets say, and as you may see represented in the works of great artists? The temples are full of them; and notably the robe of Athene, which is carried up to the Acropolis at the great Panathenaea, is embroidered with them. Are all these tales of the gods true, Euthyphro? Euthyphro: Yes, Socrates, and, as I was saying, I can tell you, if you would like to hear them, many other things about the gods which would quite amaze you. Socrates: I dare say; and you shall tell me them at some other time when I have leisure. But just at present I would rather hear from you a more precise answer, which you have not as yet given, my friend, to the question, What is "piety?" In reply, you only say that piety is, doing as you do, charging your father with murder? Euthyphro: And that is true, Socrates. Socrates: I dare say, Euthyphro, but there are many other pious acts. Euthyphro: There are. Socrates: Remember that I did not ask you to give me two or three examples of piety, but to explain the general idea which makes all pious things to be pious. Do you not recollect that there was one idea which made the impious impious and the pious pious? Euthyphro: I remember. Socrates: Tell me what this is, and then I shall have a standard to which I may look, and by which I may measure the nature of actions, whether yours or anyone's else, and say that this action is pious, and that impious? Euthyphro: I will tell you if you like. Socrates: I should very much like that. Euthyphro: Piety, then is that which is dear to the gods and impiety is that which is not dear to them. Socrates: Very good, Euthyphro; you have now given me just the sort of answer which I wanted. But whether it is true or not I cannot as yet tell, although I make no doubt that you will prove the truth of your words. Euthyphro: Of course. Socrates: Come, then, and let us examine what we are saying. That thing, or person which is dear to the gods is pious, and that thing or person which is hateful to the gods is impious. Was not that said? Euthyphro: Yes that was said.

Socrates: And that seems to have been very well said too? Euthyphro: Yes, Socrates, I think that; it was certainly said. Socrates: And further, Euthyphro, the gods were admitted to have enmities and hatreds and differences---that was also said? Euthyphro: Yes, that was said. Socrates: And what sort of difference creates enmity and anger? Suppose for example that you and I, my good friend, differ about a number; do differences of this sort make us enemies and set us at variance with one another? Do we not go at once to calculation, and end them by a sum? Euthyphro: True. Socrates: Or suppose that we differ about magnitudes, do we not quickly put an end to that difference by measuring? Euthyphro: That is true. Socrates: And we end a controversy about heavy and light by resorting to a weighing- machine? Euthyphro: To be sure. Socrates: But what differences are those which, because they cannot be thus decided, make us angry and set us at enmity with one another? I dare say the answer does not occur to you at the moment, and therefore I will suggest that this happens when the matters of difference are the just and unjust, good and evil, honorable and dishonorable: There would have been no quarrels among them, if there had been no such differences---would there now? Euthyphro: You are quite right. Socrates: Does not every man love that which he deems noble and just and good, and hate the opposite of them? Euthyphro: Very true. Socrates: But then, as you say, people regard the same thing, some as just and others as unjust; and they dispute about this, and there arise wars and fighting among them. Euthyphro: Yes, that is true. Socrates: Then the same things, as appears, are hated by the gods and loved by the gods, and are both hateful and dear the them? Euthyphro: True. Socrates: Then upon this view the same things, Euthyphro, will be pious and also impious? Euthyphro: That, I suppose, is true. Socrates: Then, my friend, I remark with surprise that you have not answered what I asked. For I certainly did not ask what was that which is at once pious and impious; and that which is loved by the gods and also to be hated by them. And therefore, Euthyphro, in thus chastising your

father you may very likely be doing what is agreeable to Zeus but disagreeable to Cronos or Uranus, and what is acceptable to Hephaestus but unacceptable to Hera, and there may be other gods who have similar differences of opinion. Advantages or Special Purposes 1. The Socratic approach can be used in dealing with higher level cognitive and affective learning. 2. The Socratic method gets the learner to think about what is said so that he/she can really examine an issue in depth. 3. The degree of instructor involvement can motivate the learner. 4. Learners are challenged when this technique is used properly. 5. The strategy is transferable in that learners can pursue this technique in discussions with other learners. 6. There is probably no strategy more suitable for promoting critical thinking than the Socratic. Disadvantages or Limitations 1. It is difficult to formulate the kind of questions used in the Socratic approach. 2. The spontaneous nature of the Socratic approach can be threatening to the traditional role of the instructor. 3. This same spontaneity makes it difficult to be prepared. 4. Learners often feel threatened when a instructor challenges their ideas. 5. While the instructor is in dialogue with one learner, the other learners in the class may lose interest. 6. It is difficult to assess a student's learning. Guidelines for Maximum Utilization 1. Prepare for the utilization of the Socratic approach by reading the Republic, the Meno, or some other work showing the teaching style of Socrates. 2. Begin by using the Socratic approach on a limited basis, preferably on attitudinal statements of learners. 3. Assure learners that you are attempting only to get them to re- think their ideas and that you are not criticizing them. 4. Be ready to shift gears if the attempt to use the Socratic approach bogs down. 5. Continue to develop skill in using the approach; this can only be done by attempting to use it. 6. When evaluating learning, give learners the opportunity to show the logic of their viewpoints, and give credit accordingly. 7. Start with simple logic and gradually build to the complex.

Summary The Socratic strategy enables the instructor to aid the learner in examining his/her own beliefs, values, attitudes and his or her logic or inconsistency. It is a difficult strategy to master and requires a friendly "let's- look-at-this" relationship. If this atmosphere is not present, the instructor's questioning will be viewed as picky and critical by the learners, thus negating the purpose of the strategy. Learners need to comprehend the difference between criticizing and critical thinking for this strategy to work well.