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Gorgias admits under Socrates' cross-examination that while rhetoricians give people the power of words, they are not instructors of morality. Gorgias does not deny that his students might use their skills for immoral purposes (such as persuading the assembly to make an unwise decision, or to let a guilty man go free), but he says the teacher ...
Plato's dialogue Gorgias presents a counter-argument to Gorgias' embrace of rhetoric, its elegant form, and performative nature (Wardy 2). The dialogue tells the story of a debate about rhetoric, politics and justice that occurred at a dinner gathering between Socrates and a small group of Sophists.
The following is a list of the speakers found in the dialogues traditionally ascribed to Plato, including extensively quoted, indirect and conjured speakers.Dialogues, as well as Platonic Epistles and Epigrams, in which these individuals appear dramatically but do not speak are listed separately.
Callicles poses an immoralist argument that consists of four parts: “(1) a critique of conventional justice, (2) a positive account of ‘justice according to nature’, (3) a theory of the virtues, and (4) a hedonistic conception of the good.” [2] For the first aspect of the argument, Callicles supports the ruling of strong individuals and criticizes the weak for trying to undermine them.
Strictly speaking, the term Socratic dialogue refers to works in which Socrates is a character. As a genre, however, other texts are included; Plato's Laws and Xenophon's Hiero are Socratic dialogues in which a wise man other than Socrates leads the discussion (the Athenian Stranger and Simonides, respectively).
Socrates is known for proclaiming his total ignorance; he used to say that the only thing he was aware of was his ignorance, seeking to imply that the realization of one's ignorance is the first step in philosophizing. Socrates exerted a strong influence on philosophers in later antiquity and has continued to do so in the modern era.
Callicles in Gorgias argues similarly that the strong should rule the weak, as a right owed to their superiority. [9] The Book of Wisdom, written around the first century BC to first century AD, describes the reasoning of the wicked: "Let us oppress the righteous poor man; let us not spare the widow nor regard the gray hairs of the aged. But ...
Despite his intention for Against the Sophists to be written as an outline of his own pedagogical principles, Isocrates only briefly mentions his own style and thought of proper discourse before digressing to other criticisms of the current state of sophistry.