另一方面，柏拉图的《克里托篇》中的苏格拉底对至善的态度略有不同。在克里托书的开头，苏格拉底说“美好的生活，美丽的生活，公正的生活是一样的”(柏拉图42R)。为此目的，苏格拉底的最高善是在任何时候都以负责任和深思熟虑的方式生活，而不受环境的影响。苏格拉底通过拒绝逃离在雅典被判的死刑，将最高善的理念付诸行动。苏格拉底提出的论点是，作为雅典公民，他发誓要遵守雅典法律的规定，不管这样的法律是否被用来判处他死刑。为了捍卫他对法治的责任，苏格拉底哀叹我们“既不珍惜你的孩子，也不珍惜你的生命，更不珍惜善良”(柏拉图46L)，或者，换句话说，是深思熟虑和负责任的生活。在权衡这两种关于最高善的论点时，我必须说，虽然我并不固有地不同意苏格拉底的论点，但我发现亚里士多德关于最高善的论述更有说服力。这是因为在柏拉图的苏格拉底克里托只模模糊糊地列出了一般哲学的概念意味着什么过上好的生活,而在亚里士多德的最高的善的观念,他列出了一个结构化的理由这样善良需要什么,也就是最高的善必须是值得追求的本身,而对亚里士多德而言体现在幸福的实现。从这个角度来看，我发现亚里士多德对善的描述比苏格拉底的更有说服力，因为它的结构清晰，逻辑清晰。虽然我也会说我确实普遍赞同苏格拉底的善的概念;我只是觉得它没有亚里士多德的观点那么有说服力。
加拿大留学生代写作业:克里托篇
On the other hand, the Socrates of Plato’s Crito takes a slightly different approach to the highest goodness. Toward the beginning of Crito, Socrates remarks that “the good life, the beautiful life, and the just life are the same” (Plato 42R). To this end, the highest good for Socrates involves living responsibly and thoughtfully at all times and regardless of the context of one’s circumstances. Socrates puts this idea of the highest goodness into action by refusing to flee his death sentence in Athens. Socrates makes the argument that in being an Athenian citizen, he has taken an oath to follow the rulings of Athenian law, regardless if such a law is used to condemn him to death. In defense of his responsibility to the rule of law, Socrates bemoans us to “not value either your children or your life or anything else more than goodness,” (Plato 46L) or, other words, living thoughtfully and responsibly.In weighing both of these arguments for the highest good against one another, I must say that while I do not inherently disagree with Socrates’s argument, I find Aristotle’s account of the highest good to be more compelling. This is because in Plato’s Crito Socrates only vaguely lays out a general philosophical conception of what it means to live a good life, whereas in Aristotle’s own conception of the highest good he lays out a structured argument for what such goodness entails, namely that the highest good must be something which is worthy of pursuing for the sake of itself, which for Aristotle is embodied in the actualization of happiness. In this light, I find Aristotle’s account of goodness more compelling than Socrates’s account because it is structured in a clear and logical manner. Though I will also qualify my remarks by saying that I do generally sympathize with Socrates’s conception of goodness; I just find it less compelling than Aristotle’s competing conception.