Aristotle, in one of his lost dialogues, made honourable mention of a Corinthian cultivator, who, on reading the Platonic Gorgias, was smitten with such vehement admiration, that he abandoned his fields and his vines, came to Athens forthwith, and committed himself to the tuition of Plato.[1] How much of reality there may be in this anecdote, we cannot say: but the Gorgias itself is well calculated to justify such warm admiration. It opens with a discussion on the nature and purpose of Rhetoric, but is gradually enlarged so as to include a comparison of the various schemes of life, and an outline of positive ethical theory. It is carried on by Sokrates with three distinct interlocutors — Gorgias, Polus, and Kalliklês; but I must again remind the reader that all the four are only spokesmen prompted by Plato himself.[2] It may indeed be considered almost as three distinct dialogues, connected by a loose thread. The historical Gorgias, a native of Leontini in Sicily, was the most celebrated of the Grecian rhetors; an elderly man during Plato’s youth. He paid visits to different cities in all parts of Greece, and gave lessons in rhetoric to numerous pupils, chiefly young men of ambitious aspirations.[3]
[1] Themistius, Or. xxiii. p. 356, Dindorf. Ὁ δὲ γεωργὸς ὁ Κορίνθιος τῷ Γοργίᾳ ξυγγενόμενος — οὐκ αὐτῷ ἐκείνῳ Γοργίᾳ, ἀλλὰ τῷ λόγῳ ὃν Πλάτων ἔγραψεν ἐπ’ ἐλέγχῳ τοῦ σοφιστοῦ — αὐτίκα ἀφεὶς τὸν ἄγρον καὶ τοὺς ἀμπέλους, Πλάτωνι ὑπέθηκε τὴν ψυχὴν καὶ τὰ ἐκείνου ἐσπείρετο καὶ ἐφυτεύετο· καὶ οὗτός ἐστιν ὃν τιμᾷ Ἀριστοτέλης ἐν τῷ διαλόγῳ τῷ Κορινθίῳ.
[2] Aristeides, Orat. xlvi. p. 387, Dindorf. Τίς γὰρ οὐκ οἶδεν, ὅτι καὶ ὁ Σωκράτης καὶ ὁ Καλλικλῆς καὶ ὁ Γοργίας καὶ ὁ Πῶλος, πάντα ταῦτ’ ἐστὶ Πλάτων, πρὸς τὸ δοκοῦν αὐτῷ τρέπων τοὺς λόγους; Though Aristeides asks reasonably enough, Who is ignorant of this? — the remarks of Stallbaum and others often imply forgetfulness of it.
[3] Schleiermacher (Einleitung zum Gorgias, vol. iii. p. 22) is of opinion that Plato composed the Gorgias shortly after returning from his first voyage to Sicily, 387 B.C.
I shall not contradict this: but I see nothing to prove it. At the same time, Schleiermacher assumes as certain that Aristophanes in the Ekklesiazusæ alludes to the doctrines published by Plato in his Republic (Einleitung zum Gorgias, p. 20). Putting these two statements together, the Gorgias would be later in date of composition than the Republic, which I hardly think probable. However, I do not at all believe that Aristophanes in the Ekklesiazusæ makes any allusion to the Republic of Plato. Nor shall I believe, until some evidence is produced, that the Republic was composed at so early a date as 390 B.C.
Introductory circumstances of the dialogue. Polus and Kalliklês.
Sokrates and Chærephon are described as intending to come to a rhetorical lecture of Gorgias, but as having been accidentally detained so as not to arrive until just after it has been finished, with brilliant success. Kalliklês, however, the host and friend of Gorgias, promises that the rhetor will readily answer any questions put by Sokrates; which Gorgias himself confirms, observing at the same time that no one had asked him any new question for many years past.[4] Sokrates accordingly asks Gorgias what his profession is? what it is that he teaches? what is the definition of rhetoric? Not receiving a satisfactory answer, Sokrates furnishes a definition of his own: out of which grow two arguments of wide ethical bearing: carried on by Sokrates, the first against Polus, the second against Kalliklês. Both these two are represented as voluble speakers, of confident temper, regarding the acquisition of political power and oratorical celebrity as the grand objects of life. Polus had even composed a work on Rhetoric, of which we know nothing: but the tone of this dialogue would seem to indicate (as far as we can judge from such evidence) that the style of the work was affected, and the temper of the author flippant.
[4] Plato, Gorg. pp. 447-448 A. The dialogue is supposed to be carried on in the presence of many persons, seemingly belonging to the auditory of the lecture which Gorgias has just finished, p. 455 C.
Purpose of Sokrates in questioning. Conditions of a good definition.
Here, as in the other dialogues above noticed, the avowed aim of Sokrates is — first, to exclude long speaking — next, to get the question accurately conceived, and answered in an appropriate manner. Specimens are given of unsuitable and inaccurate answers, which Sokrates corrects. The conditions of a good definition are made plain by contrast with bad ones; which either include much more than the thing defined, or set forth what is accessory and occasional in place of what is essential and constant. These tentatives and gropings to find a definition are always instructive, and must have been especially so in the Platonic age, when logical distinctions had never yet been made a subject of separate attention or analysis.