[132] Plat. Gorg. p. 504.
[133] Thucydid. iv. 80.
How to discriminate the right order from the wrong. Plato does not advise us.
It is therefore altogether unsatisfactory, when Plato — professing to teach us how to determine scientifically, which pleasures are bad, and which pains are good — refers to a durable mental order and discipline. Of such order there existed historically many varieties; and many more are conceivable, as Plato himself has shown in the Republic and Leges. By what tests is the right order to be distinguished from the wrong? If by its results, by what results? — calculations for minimising pains, and maximising pleasures, being excluded by the supposition? Here the Sokrates of the Gorgias is at fault. He has not told us by what scientific test the intelligent Expert proceeds in determining what pleasures are bad, and what pains are good. He leaves such determination to the unscientific sentiment of each society and each individual. He has not, in fact, responded to the clear and pertinent challenge thrown out by the Sokrates of the Protagoras.
The Gorgias upholds the independence and dignity of the dissenting philosopher.
I think, for these reasons, that the logic of the Gorgias is not at all on a par with its eloquence. But there is one peculiar feature which distinguishes it among all the Platonic dialogues. Nowhere in ancient literature is the title, position, and dignity of individual dissenting opinion, ethical and political — against established ethical and political orthodoxy — so clearly marked out and so boldly asserted. “The Athenians will judge as they think right: none but those speakers who are in harmony with them, have any chance of addressing their public assemblies with effect, and acquiring political influence. I, Sokrates, dissent from them, and have no chance of political influence: but I claim the right of following out, proclaiming, and defending, the conclusions of my own individual reason, until debate satisfies me that I am wrong.”