 These arguments fall into at least four categories. First, Socrates maintains that his long residence in Athens shows that he has entered into an agreement with its laws and committed himself to obey them – an argument that anticipates the social contract or consent theory of political obligation. Second, he acknowledges that he owes his birth, nurture, and education, among other goods, to the laws of Athens. Together with the explicit analogy he draws between a father’s rightful claim to his children’s obedience and Athens’ rightful claim to her citizens’ obedience, these observations point toward a membership or associative account of political obligation. Third, Socrates appeals to what is now known as the argument from fairness or fair play when he suggests that to disregard his legal sentence would be to free-ride on his fellow citizens, enjoying the benefits provided by their complying with the law while refusing to bear the cost of doing so himself. As he asks Crito, “if we leave here without the city’s permission, are we mistreating people whom we should least mistreat?” (50a) Finally, there is a trace of utilitarian reasoning when Socrates imagines “the laws and the state” confronting him with this challenge: “do you think it possible for a city not to be destroyed if the verdicts of its courts have no force but are nullified and set at naught by private individuals?” (50b) None of these arguments is fully developed, but their presence in the Crito testifies to the staying power of intuitions and concepts – commitment and agreement, gratitude, fair play, and utility – that continue to figure in discussions of obligation and obedience.