- All's Well That Ends Well
- Antony and Cleopatra
- As You Like It
- The Comedy of Errors
- Coriolanus
- Cymbeline
- Hamlet
- Henry IV, Part 1
- Henry IV, Part 2
- Henry V
- Henry VI, Part 1
- Henry VI, Part 2
- Henry VI, Part 3
- Henry VIII
- Julius Caesar
- King John
- King Lear
- Love's Labor's Lost
- A Lover's Complaint
- Macbeth
- Measure for Measure
- The Merchant of Venice
- The Merry Wives of Windsor
- A Midsummer Night's Dream
- Much Ado About Nothing
- Othello
- Pericles
- The Rape of Lucrece
- Richard II
- Richard III
- Romeo and Juliet
- Shakespeare's Sonnets
- The Taming of the Shrew
- The Tempest
- Timon of Athens
- Titus Andronicus
- Troilus and Cressida
- Twelfth Night
- The Two Gentlemen of Verona
- Venus and Adonis
- The Winter's Tale
Just after Euthyphro poses his third definition of piety (as what all the gods love), Socrates raises the dilemma of whether the defining feature of something is detected in the thing itself, or if the feature is projected onto it by someone contemplating it. Another example of this type of dilemma might be something like: “Is beauty in the eye of the beholder?” Beauty might be something detected in things, but it might be something projected onto things by the person contemplating them (the beholder). Socrates doesn’t mention beauty himself when he goes on to explain what he means, but…