[40] Plato, Gorgias, p. 481.
This dialogue between Sokrates and Polus exhibits a representation of Platonic Ethics longer and more continuous than is usual in the dialogues. I have therefore given a tolerably copious abridgment of it, and shall now proceed to comment upon its reasoning.
Argument of Sokrates paradoxical — Doubt expressed by Kallikles whether he means it seriously.
The whole tenor of its assumptions, as well as the conclusions in which it ends, are so repugnant to received opinions, that Polus, even while compelled to assent, treats it as a paradox: while Kallikles, who now takes up the argument, begins by asking from Chærephon — “Is Sokrates really in earnest, or is he only jesting?”[41] Sokrates himself admits that he stands almost alone. He has nothing to rely upon, except the consistency of his dialectics — and the verdict of philosophy.[42] This however is a matter of little moment, in discussing the truth and value of the reasoning, except in so far as it involves an appeal to the judgment of the public as a matter of fact. Plato follows out the train of reasoning — which at the time presents itself to his mind as conclusive, or at least as plausible — whether he may agree or disagree with others.
[41] Plato, Gorgias, p. 481.
[42] Plato, Gorgias, p. 482.
Principle laid down by Sokrates — That every one acts with a view to the attainment of happiness and avoidance of misery.
Plato has ranked the Rhetor in the same category as the Despot: a classification upon which I shall say something presently. But throughout the part of the dialogue just extracted, he treats the original question about Rhetoric as part of a much larger ethical question.[43] Every one (argues Sokrates) wishes for the attainment of good and for the avoidance of evil. Every one performs each separate act with a view not to its own immediate end, but to one or other of these permanent ends. In so far as he attains them, he is happy: in so far as he either fails in attaining the good, or incurs the evil, he is unhappy or miserable. The good and honourable man or woman is happy, the unjust and wicked is miserable. Power acquired or employed unjustly, is no boon to the possessor: for he does not thereby obtain what he really wishes, good or happiness; but incurs the contrary, evil and misery. The man who does wrong is more miserable than he who suffers wrong: but the most miserable of all is he who does wrong and then remains unpunished for it.[44]
[43] I may be told that this comparison is first made by Polus (p. 466 C), and that Sokrates only takes it up from him to comment upon. True, but the speech of Polus is just as much the composition of Plato as that of Sokrates. Many readers of Plato are apt to forget this.