His argument that he cannot possibly be causing harm intentionally is similarly dubious. It rests on the doctrine that no one ever does evil willingly and knowingly. This is an interesting and much discussed doctrine, but it is one of Socrates' own invention, and it is bold, to say the least, that he presents it here without further argument on its behalf. Furthermore, if he is right in saying that no one intentionally does evil, and those who unintentionally do evil deserve instruction rather than punishment, he is calling the whole purpose of the law court into question. If the court exists in order to try and punish, there must exist people who deserve punishment--at least in the eyes of the jurymen.

When discussing Socrates' belief in the gods, Meletus associates Socrates with Anaxagoras. As mentioned earlier, Anaxagoras was a Presocratic philosopher with whom Socrates studied in his youth and who posited an atheistic worldview. Anaxagoras was exiled from Athens around 450 B.C. for his irreligious views, and so it would indeed be a serious charge to associate Socrates with Anaxagoras. However, as Socrates has already argued, he is different from the Presocratics in that his teachings do not concern themselves with cosmology in any way. Nevertheless, Socrates' "proof" that he does believe in the gods is again far more questionable than the reasoning behind his more sophisticated dialogues. Probably the most problematic leap is the one that takes Socrates from believing in supernatural beings to believing in gods. Traditional Greek thought held that there were several kinds of supernatural beings, gods and children of gods being only two of them, while dead souls, fate, and fortune were also supernatural beings. Strangely, Socrates dogmatically asserts that all supernatural beings are either gods or children of the gods, and Meletus agrees to this assertion without objection.