Sokrates presses Protagoras farther. His purpose is, to test opinions and not persons. Protagoras answers with angry prolixity.
Meanwhile Sokrates pursues his examination, with intent to prove that justice (δικαιοσύνη) and moderation (σωφροσύνη) are identical. Does a man who acts unjustly conduct himself with moderation? I should be ashamed (replies Protagoras) to answer in the affirmative, though many people say so. Sokr. — It is indifferent to me whether you yourself think so or not, provided only you consent to make answer. What I principally examine is the opinion itself: though it follows perhaps as a consequence, that I the questioner, and the respondent along with me, undergo examination at the same time.[69] You answer then (though without adopting the opinion) that men who act unjustly sometimes behave with moderation, or with intelligence: that is, that they follow a wise policy in committing injustice. Prot. — Be it so. Sokr. — You admit too that there exist certain things called good things. Are those things good, which are profitable to mankind? Prot. — By Zeus, I call some things good, even though they be not profitable to men (replies Protagoras, with increasing acrimony).[70] Sokr. — Do you mean those things which are not profitable to any man, or those which are not profitable to any creature whatever? Do you call these latter good also? Prot. — Not at all: but there are many things profitable to men, yet unprofitable or hurtful to different animals. Good is of a character exceedingly diversified and heterogeneous.[71]
[69] Plato, Protag. p. 333 C. τὸν γὰρ λόγον ἔγωγε μάλιστα ἐξετάζω, συμβαίνει μέντοι ἴσως καὶ ἐμὲ τὸν ἐρωτῶντα καὶ τὸν ἐρωτώμενον ἐξετάζεσθαι.
Here again we find Plato drawing special attention to the conditions of dialectic debate.
[70] Plato, Protag. p. 333 E.
[71] Plato, Protag. p. 334 B. Οὕτω δὲ ποικίλον τί ἐστι τὸ ἀγαθὸν καὶ παντοδαπόν, &c.
The explanation here given by Protagoras of good is the same as that which is given by the historical Sokrates himself in the Xenophontic Memorabilia (iii. 8). Things called good are diverse in the highest degree; but they are all called good because they all contribute in some way to human security, relief, comfort, or prosperity. To one or other of these ends good, in all its multifarious forms, is relative.
Remonstrance of Sokrates against long answers as inconsistent with the laws of dialogue. Protagoras persists. Sokrates rises to depart.
Protagoras is represented as giving this answer at considerable length, and in a rhetorical manner, so as to elicit applause from the hearers.[72] Upon this Sokrates replies, “I am a man of short memory, and if any one speaks at length, I forget what he has said. If you wish me to follow you, I must entreat you to make shorter answers.” Prot. — What do you mean by asking me to make shorter answers? Do you mean shorter than the case requires? Sokr. — No, certainly not. Prot. — But who is to be judge of the brevity necessary, you or I? Sokr. — I have understood that you profess to be master and teacher both of long speech and of short speech: what I beg is, that you will employ only short speech, if you expect me to follow you. Prot. — Why, Sokrates, I have carried on many debates in my time; and if, as you ask me now, I had always talked just as my opponent wished, I should never have acquired any reputation at all. Sokr. — Be it so: in that case I must retire; for as to long speaking, I am incompetent: I can neither make long speeches, nor follow them.[73]