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Quotation Archive

Socrates Quote on Virtue: No Harm Can Come to a Good Man

Socrates's account of virtue from the Apology: no harm can come to a good man — the conviction that grounded his refusal to escape his death.

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No harm can come to a good man, either in life or after death: the gods do not neglect the one who strives to be just.

Socrates · Apology

Quote record

Author

Socrates

Source

Apology

Chapter / location

4th century BCE (Plato)

Tradition

socrates · virtue · the-apology · ethics · the-good-man

Source information

From Apology, 4th century BCE (Plato).

Original language: Greek

Translation

Translated from Greek into English using a named scholarly edition.

Context

The saying is from Plato's Apology, the account of Socrates's defense at his trial in 399 BCE. Socrates, condemned to death, refused the escape that his friends had arranged, and his refusal rested on the conviction stated in the passage: no harm can come to a good man, because the only real harm is the harm to the soul — the injustice, the cowardice, the corruption of the character — and that harm the good man does not commit. The passage is among the most quoted of the Socratic ethics, and it is the ancestor of the Stoic conviction that the wise man cannot be harmed.

Interpretation

Socrates's account of virtue from the Apology: no harm can come to a good man — the conviction that grounded his refusal to escape his death.

Knowledge network

Related Archive Records

Quote

"No harm can come to a good man, either in life or after death: the gods do not neglect the one who strives to be just." — Socrates, in Plato's Apology (4th century BCE)

Author

Socrates (c. 470–399 BCE) was the founder of the Western moral philosophy, the teacher of Plato, and the model of the philosophical life. The saying is reported by Plato in the Apology, the account of Socrates's trial.

Source

The quotation is from Plato's Apology (41c-d), the account of the defense that Socrates gave at his trial in 399 BCE. It belongs to the closing words of the defense, spoken after the condemnation.

Context

The passage belongs to the end of the Apology. Socrates has been condemned to death, and he is addressing the judges who voted to acquit him. His friends had arranged his escape from prison, but he refused: the escape would be the betrayal of the laws, and the betrayal would be the real harm — the harm to the soul. The refusal rests on the conviction stated in the passage: no harm can come to a good man, because the only real harm is the harm to the character — the injustice, the cowardice, the corruption — and that harm the good man does not commit. The execution that awaits him is not a harm but the natural end; the harm that the unjust act would be is the harm he refuses.

Meaning

The quotation states the Socratic ethics in its most radical form. "No harm can come to a good man" — the claim: the good man cannot be harmed, because the harm — the real harm, the harm to the soul — is the corruption of the character, and the good man does not commit the acts that corrupt. "Either in life or after death" — the scope: the claim covers the whole of the existence — the death that the execution brings is not a harm to the good man. "The gods do not neglect the one who strives to be just" — the ground: the claim rests on the cosmic justice — the order of the world in which the good is not ultimately thwarted. The passage is the ancestor of the Stoic doctrine of the immunity of the wise — the conviction of Epictetus and Marcus Aurelius that the inner life is the one thing no power can harm — and it grounds the ethics of virtue in the Socratic conviction that the care of the soul is the first care.

The quotation belongs to the Socratic ethics of virtue and the philosophy of the good life. Its account of the good man connects to the Stoic doctrine of the inner citadel and to the wider wisdom tradition's teaching on the harm that cannot reach the soul.

Knowledge Network

Archive references

Sources

1 scholarly source
  • 01
    ApologyBy Plato41c-d. Trans. G.M.A. Grube. Indianapolis: Hackett, 2002.

ZHAIBIAN Editorial Board reviewed

Reviewed by ZHAIBIAN AI Editorial Review · 2026-08-07

Based on 1 scholarly sourceLast updated 2026-08-07