The Sophists were a group of anti-philosophers.Protagoras (480?-411 B.C.), their founder, believed that the human mind was incapable of fathoming the truth and said that all view points could be argued and people were better off spending their time doing civic duties and helping others. His famous motto was: “Man is the measure of all things."
Rising to prominence in the 5th century B.C., Sophists were traveling teachers who taught mainly in sports gymnasiums. They opposed philosophical speculation. Instead they taught rhetoric in Dale Carnegie-style positive thinking and getting-ahead-in-life classes. These practical philosophers believed thought and action were intrinsically linked and persuasion was the most effective means of getting what one wanted. The Sophists gave us the word sophism, meaning clever but specious.
According to the Internet Encyclopedia of Philosophy: “The sophists were itinerant professional teachers and intellectuals who frequented Athens and other Greek cities in the second half of the fifth century B.C.E. In return for a fee, the sophists offered young wealthy Greek men an education in aretē (virtue or excellence), thereby attaining wealth and fame while also arousing significant antipathy. Prior to the fifth century B.C.E., aretē was predominately associated with aristocratic warrior virtues such as courage and physical strength. In democratic Athens of the latter fifth century B.C.E., however, aretē was increasingly understood in terms of the ability to influence one’s fellow citizens in political gatherings through rhetorical persuasion; the sophistic education both grew out of and exploited this shift. The most famous representatives of the sophistic movement are Protagoras, Gorgias, Antiphon, Hippias, Prodicus and Thrasymachus. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
Websites on Ancient Greece and Rome: Internet Encyclopedia of Philosophy iep.utm.edu; Stanford Encyclopedia of Philosophy plato.stanford.edu; Internet Ancient History Sourcebook: Greece sourcebooks.fordham.edu ; Internet Ancient History Sourcebook: Hellenistic World sourcebooks.fordham.edu ; BBC Ancient Greeks bbc.co.uk/history/; Canadian Museum of History historymuseum.ca; Perseus Project - Tufts University; perseus.tufts.edu ; ; Gutenberg.org gutenberg.org; British Museum ancientgreece.co.uk; Illustrated Greek History, Dr. Janice Siegel, Department of Classics, Hampden–Sydney College, Virginia hsc.edu/drjclassics ; The Greeks: Crucible of Civilization pbs.org/empires/thegreeks ; Oxford Classical Art Research Center: The Beazley Archive beazley.ox.ac.uk ; Ancient-Greek.org ancientgreece.com; Metropolitan Museum of Art metmuseum.org/about-the-met/curatorial-departments/greek-and-roman-art; The Ancient City of Athens stoa.org/athens; The Internet Classics Archive kchanson.com ; Internet Ancient History Sourcebook: Rome sourcebooks.fordham.edu ; Internet Ancient History Sourcebook: Late Antiquity sourcebooks.fordham.edu ; Forum Romanum forumromanum.org ; “Outlines of Roman History” forumromanum.org; “The Private Life of the Romans” forumromanum.org|; BBC Ancient Rome bbc.co.uk/history; The Roman Empire in the 1st Century pbs.org/empires/romans; The Internet Classics Archive classics.mit.edu ; Bryn Mawr Classical Review bmcr.brynmawr.edu; De Imperatoribus Romanis: An Online Encyclopedia of Roman Emperors roman-emperors.org; Cambridge Classics External Gateway to Humanities Resources web.archive.org/web; Ancient Rome resources for students from the Courtenay Middle School Library web.archive.org ; History of ancient Rome OpenCourseWare from the University of Notre Dame /web.archive.org ; United Nations of Roma Victrix (UNRV) History unrv.com
Sophist Philosophy and Ideas
According to the Internet Encyclopedia of Philosophy: “The historical and philological difficulties confronting an interpretation of the sophists are significant. Only a handful of sophistic texts have survived and most of what we know of the sophists is drawn from second-hand testimony, fragments and the generally hostile depiction of them in Plato’s dialogues. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“The philosophical problem of the nature of sophistry is arguably even more formidable. Due in large part to the influence of Plato and Aristotle, the term sophistry has come to signify the deliberate use of fallacious reasoning, intellectual charlatanism and moral unscrupulousness. It is, as the article explains, an oversimplification to think of the historical sophists in these terms because they made genuine and original contributions to Western thought. Plato and Aristotle nonetheless established their view of what constitutes legitimate philosophy in part by distinguishing their own activity – and that of Socrates – from the sophists. If one is so inclined, sophistry can thus be regarded, in a conceptual as well as historical sense, as the ‘other’ of philosophy. <^>
“Perhaps because of the interpretative difficulties mentioned above, the sophists have been many things to many people. For Hegel (1995/1840) the sophists were subjectivists whose sceptical reaction to the objective dogmatism of the presocratics was synthesised in the work of Plato and Aristotle. For the utilitarian English classicist George Grote (1904), the sophists were progressive thinkers who placed in question the prevailing morality of their time. More recent work by French theorists such as Jacques Derrida (1981) and Jean Francois-Lyotard (1985) suggests affinities between the sophists and postmodernism. <^>
According to the Internet Encyclopedia of Philosophy: Sophism is “a movement traditionally associated with philosophy, that emphasizes the practical application of rhetoric toward civic and political life. The sophists were itinerant teachers who accepted fees in return for instruction in oratory and rhetoric, and many claimed they could teach anything and its opposite (thesis and antithesis). Another aspect of their method was the ability to make the weaker argument the stronger. The term sophist in classical Greek was a general appellation denoting a "wise man." They were important figures in Greece in the 4th and 5th centuries, and their social success was great. Plato was the first to use the term rhêtorikê, while the sophists termed their "art" logos . Nevertheless, Gorgias is commonly associated with the development of rhetoric in classical Greece. The democratic process in Athens supplied the need for instruction in both rhetoric and philosophy. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“The term sophist (sophistēs) derives from the Greek words for wisdom (sophia) and wise (sophos). Since Homer at least, these terms had a wide range of application, extending from practical know-how and prudence in public affairs to poetic ability and theoretical knowledge. Notably, the term sophia could be used to describe disingenuous cleverness long before the rise of the sophistic movement. Theognis, for example, writing in the sixth century B.C.E., counsels Cyrnos to accommodate his discourse to different companions, because such cleverness (sophiē) is superior to even a great excellence (Elegiac Poems, 1072, 213). <^>
“In the fifth century B.C.E. the term sophistēs was still broadly applied to ‘wise men’, including poets such as Homer and Hesiod, the Seven Sages, the Ionian ‘physicists’ and a variety of seers and prophets. The narrower use of the term to refer to professional teachers of virtue or excellence (aretē) became prevalent in the second half of the fifth century B.C.E., although this should not be taken to imply the presence of a clear distinction between philosophers, such as Socrates, and sophists, such as Protagoras, Gorgias and Prodicus. This much is evident from Aristophanes’ play The Clouds (423 B.C.E.), in which Socrates is depicted as a sophist and Prodicus praised for his wisdom. <^>
“Despite efforts by G.W.F Hegel and George Grote toward rehabilitating the reputations of” the “sophists in the 19th century, the sophists still had a foul reputation well into the 20th century (as evidenced by the pejorative term "sophistry"). In 1930, French philosopher Jacques Maritain remarked "[s]ophistry is not a system of ideas, but a vicious attitude of the mind;" the sophists "came to consider as the most desirable form of knowledge the art of refuting and disproving by skillful arguments" (32-33).In recent years, however, modernists and post-structuralists have found great value in the philosophy of Gorgias, especially his theories on truth and language.”
Aristophanes and the View of Sophists in Athens
According to the Internet Encyclopedia of Philosophy: “Aristophanes’ play is a good starting point for understanding Athenian attitudes towards sophists. The Clouds depicts the tribulations of Strepsiades, an elderly Athenian citizen with significant debts. Deciding that the best way to discharge his debts is to defeat his creditors in court, he attends The Thinkery, an institute of higher education headed up by the sophist Socrates. When he fails to learn the art of speaking in The Thinkery, Strepsiades persuades his initially reluctant son, Pheidippides, to accompany him. Here they encounter two associates of Socrates, the Stronger and the Weaker Arguments, who represent lives of justice and self-discipline and injustice and self-indulgence respectively. On the basis of a popular vote, the Weaker Argument prevails and leads Pheidippides into The Thinkery for an education in how to make the weaker argument defeat the stronger. Strepsiades later revisits The Thinkery and finds that Socrates has turned his son into a pale and useless intellectual. When Pheidippides graduates, he subsequently prevails not only over Strepsiades’ creditors, but also beats his father and offers a persuasive rhetorical justification for the act. As Pheidippides prepares to beat his mother, Strepsiades’ indignation motivates him to lead a violent mob attack on The Thinkery. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“Aristophanes’ depiction of Socrates the sophist is revealing on at least three levels. In the first instance, it demonstrates that the distinction between Socrates and his sophistic counterparts was far from clear to their contemporaries. Although Socrates did not charge fees and frequently asserted that all he knew was that he was ignorant of most matters, his association with the sophists reflects both the indeterminacy of the term sophist and the difficulty, at least for the everyday Athenian citizen, of distinguishing his methods from theirs. Secondly, Aristophanes’ depiction suggests that the sophistic education reflected a decline from the heroic Athens of earlier generations. Thirdly, the attribution to the sophists of intellectual deviousness and moral dubiousness predates Plato and Aristotle. <^>
“Hostility towards sophists was a significant factor in the decision of the Athenian dēmos to condemn Socrates to the death penalty for impiety. Anytus, who was one of Socrates’ accusers at his trial, was clearly unconcerned with details such as that the man he accused did not claim to teach aretē or extract fees for so doing. He is depicted by Plato as suggesting that sophists are the ruin of all those who come into contact with them and as advocating their expulsion from the city (Meno, 91c-92c). Equally as revealing, in terms of attitudes towards the sophists, is Socrates’ discussion with Hippocrates, a wealthy young Athenian keen to become a pupil of Protagoras (Protagoras, 312a). Hippocrates is so eager to meet Protagoras that he wakes Socrates in the early hours of the morning, yet later concedes that he himself would be ashamed to be known as a sophist by his fellow citizens. <^>
“Plato depicts Protagoras as well aware of the hostility and resentment engendered by his profession (Protagoras, 316c-e). It is not surprising, Protagoras suggests, that foreigners who profess to be wise and persuade the wealthy youth of powerful cities to forsake their family and friends and consort with them would arouse suspicion. Indeed, Protagoras claims that the sophistic art is an ancient one, but that sophists of old, including poets such as Homer, Hesiod and Simonides, prophets, seers and even physical trainers, deliberately did not adopt the name for fear of persecution. Protagoras says that while he has adopted a strategy of openly professing to be a sophist, he has taken other precautions – perhaps including his association with the Athenian general Pericles – in order to secure his safety. <^>
“The low standing of the sophists in Athenian public opinion does not stem from a single source. No doubt suspicion of intellectuals among the many was a factor. New money and democratic decision-making, however, also constituted a threat to the conservative Athenian aristocratic establishment. This threatening social change is reflected in the attitudes towards the concept of excellence or virtue (aretē) alluded to in the summary above. Whereas in the Homeric epics aretē generally denotes the strength and courage of a real man, in the second half of the fifth century B.C.E. it increasingly became associated with success in public affairs through rhetorical persuasion.” <^>
Rhetoric and Persuasion and Sophist Education
The Sophists had a special speech-making school for generals and statesman. Protagoras taught his students many useful tips including never let "vowels fall in adjacent positions, for this would create a halting effect, nor is it right to end one word and begin the next with same syllable." The leader's most famous speech, Panegyric, took nearly 15 years to compose. [Source: "The Creators" by Daniel Boorstin,"]
According to the Internet Encyclopedia of Philosophy: “In the context of Athenian political life of the late fifth century B.C.E. the importance of skill in persuasive speech, or rhetoric, cannot be underestimated. The development of democracy made mastery of the spoken word not only a precondition of political success but also indispensable as a form of self-defence in the event that one was subject to a lawsuit. The sophists accordingly answered a growing need among the young and ambitious. Meno, an ambitious pupil of Gorgias, says that the aretē – and hence function – of a man is to rule over people, that is, manage his public affairs so as to benefit his friends and harm his enemies (73c-d). This is a long-standing ideal, but one best realised in democratic Athens through rhetoric. Rhetoric was thus the core of the sophistic education (Protagoras, 318e), even if most sophists professed to teach a broader range of subjects. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“Suspicion towards the sophists was also informed by their departure from the aristocratic model of education (paideia). Since Homeric Greece, paideia had been the preoccupation of the ruling nobles and was based around a set of moral precepts befitting an aristocratic warrior class. The business model of the sophists presupposed that aretē could be taught to all free citizens, a claim that Protagoras implicitly defends in his great speech regarding the origins of justice. The sophists were thus a threat to the status quo because they made an indiscriminate promise – assuming capacity to pay fees – to provide the young and ambitious with the power to prevail in public life. <^>
“One could therefore loosely define sophists as paid teachers of aretē, where the latter is understood in terms of the capacity to attain and exercise political power through persuasive speech. This is only a starting point, however, and the broad and significant intellectual achievement of the sophists, which we will consider in the following two sections, has led some to ask whether it is possible or desirable to attribute them with a unique method or outlook that would serve as a unifying characteristic while also differentiating them from philosophers. <^>
“Scholarship in the nineteenth century and beyond has often fastened on method as a way of differentiating Socrates from the sophists. For Henry Sidgwick (1872, 288-307), for example, whereas Socrates employed a question-and-answer method in search of the truth, the sophists gave long epideictic or display speeches for the purposes of persuasion. It seems difficult to maintain a clear methodical differentiation on this basis, given that Gorgias and Protagoras both claimed proficiency in short speeches and that Socrates engages in long eloquent speeches – many in mythical form – throughout the Platonic dialogues. It is moreover simply misleading to say that the sophists were in all cases unconcerned with truth, as to assert the relativity of truth is itself to make a truth claim. A further consideration is that Socrates is guilty of fallacious reasoning in many of the Platonic dialogues, although this point is less relevant if we assume that Socrates’ logical errors are unintentional.” <^>
Protagoras of Abdera (480?-411 B.C.) Is regarded by some as the founder of the Sophists. He believed that the human mind was incapable of fathoming the truth and said that all view points could be argued and people were better off spending their time doing civic duties and helping others. His famous motto was: “Man is the measure of all things." Protagoras was a contemporary of Socrates. In 415 he was forced to flee Athens because his works were condemned for impiety.
According to the Internet Encyclopedia of Philosophy: “Protagoras of Abdera was one of several fifth century Greek thinkers (including also Gorgias, Hippias, and Prodicus) collectively known as the Older Sophists, a group of traveling teachers or intellectuals who were experts in rhetoric (the science of oratory) and related subjects. Protagoras is known primarily for three claims: 1) that man is the measure of all things (which is often interpreted as a sort of radical relativism); 2) that he could make the "worse (or weaker) argument appear the better (or stronger)"; and 3) that one could not tell if the gods existed or not. While some ancient sources claim that these positions led to his having been tried for impiety in Athens and his books burned, these stories may well have been later legends. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“Surprising little is known of Protagoras' life with any certainty. Our main sources of information concerning Protagoras are Plato (427-347 B.C.E.), Diogenes Laertius (third century C.E.) and Sextus Empiricus (fl. late 2nd century C.E.). Protagoras is a leading character in Plato's dialogue Protagoras and Protagoras' doctrines are discussed extensively in Plato's Theaetetus. Plato's dialogues, however, are a mixture of historical account and artistic license, much in the manner of the comic plays of the period. Moreover, Protagoras died when Plato was quite young and Plato may have depended on not entirely reliable second-hand evidence for his understanding of Protagoras.
Diogenes' Lives of the Philosophers is probably our single most extensive source for many early Greek philosophers' works and biographies. Unfortunately, his work was compiled over six hundred years after Protagoras' death and is an uncritical compilation of materials from a wide variety of sources, some reliable, some not, and many hopelessly garbled.
Sextus Empiricus (fl. late 2nd century C.E.): Sextus Empiricus was a skeptic of the Pyrrhonian school. Sextus wrote several books criticizing the dogmatists (non-skeptics). His treatment of Protagoras is somewhat favorable, but since his purpose is to prove the superiority of Pyrrhonism to all other philosophies,we cannot trust him to be "objective" in a modern sense; moreover, like Diogenes, he wrote several hundred years after Protagoras' death and may not have had completely reliable sources. <^>
“When we separate Protagoras from general portraits of "sophistic", as most scholars (for example, the ones listed below in the bibliography) recommend, our information about him is relatively sparse. He was born in approximately 490 B. C. E. in the town of Abdera in Thrace and died c. 420 B. C. E. (place unknown). He traveled around Greece earning his living primarily as a teacher and perhaps advisor and lived in Athens for several years, where he associated with Pericles and other rich and influential Athenians. Pericles invited him to write the constitution for the newly founded Athenian colony of Thurii in 444 B. C. E. Many later legends developed around the life of Protagoras which are probably false, including stories concerning his having studied with Democritus, his trial for impiety, the burning of his books, and his flight from Athens. <^>
“If our knowledge of Protagoras' life is sparse, our knowledge of his career is vague. Protagoras was probably the first Greek to earn money in higher education and he was notorious for the extremely high fees he charged. His teaching included such general areas as public speaking, criticism of poetry, citizenship, and grammar. His teaching methods seemed to consist primarily of lectures, including model orations, analyses of poems, discussions of the meanings and correct uses of words, and general rules of oratory. His audience consisted mainly of wealthy men, from Athens' social and commercial elites. The reason for his popularity among this class had to do with specific characteristics of the Athenian legal system. <^>
Protagoras’ Ideas and Philosophy
Protagoras’s two most famous fragments are: 1. “Of all things the measure is Man, of the things that are, that they are, and of the things that are not, that they are not.” 2) “About the gods, I am not able to know whether they exist or do not exist, nor what they are like in form; for the factors preventing knowledge are many: the obscurity of the subject, and the shortness of human life.”
According to the Internet Encyclopedia of Philosophy: “The first step in understanding Protagoras is to define the general category of "sophist," a term often applied to Protagoras in antiquity. In the fifth century, the term referred mainly to people who were known for their knowledge (for example, Socrates, the seven sages) and those who earned money by teaching advanced pupils (for example, Protagoras, Prodicus) and seemed to be a somewhat neutral term, although sometimes used with pejorative overtones by those who disapproved of the new ideas of the so-called "Sophistic Enlightenment". By the fourth century the term becomes more specialized, limited to those who taught rhetoric, specifically the ability to speak in assemblies or law courts. Because sophistic skills could promote injustice (demagoguery in assemblies, winning unjust lawsuits) as well as justice (persuading the polis to act correctly, allowing the underprivileged to win justice for themselves), the term "sophist" gradually acquired the negative connotation of cleverness not restrained by ethics. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“Conventionally, the term "Older Sophist" is restricted to a small number of figures known from the Platonic dialogues (Protagoras, Gorgias, Prodicus, Hippias, Euthydemus, Thrasymachus and sometimes others). Whether these figures actually had some common body of doctrines is uncertain. At times scholars have tended to lump them together in a group, and attribute to them all a combination of religious skepticism, skill in argument, epistemological and moral relativism, and a certain degree of intellectual unscrupulousness. These characteristics, though, were probably more typical of their fourth century followers than of the Older Sophists themselves, who tended to agree with and follow generally accepted moral codes, even while their more abstract speculations undermined the epistemological foundations of traditional morality. <^>
“Protagoras' notion that judgments and knowledge are in some way relative to the person judging or knowing has been very influential, and is still widely discussed in contemporary philosophy. Protagoras’ influence on the history of philosophy has been significant. Historically, it was in response to Protagoras and his fellow sophists that Plato began the search for transcendent forms or knowledge which could somehow anchor moral judgment. Along with the other Older Sophists and Socrates, Protagoras was part of a shift in philosophical focus from the earlier Presocratic tradition of natural philosophy to an interest in human philosophy. He emphasized how human subjectivity determines the way we understand, or even construct, our world, a position which is still an essential part of the modern philosophic tradition.
Gorgias (483—375 B.C.) was a Sicilian philosopher, orator, and rhetorician. He is considered by many scholars to be one of the founders of sophism. Like other sophists he works have been condemned over the centuries. In recent years, however, modernists and post-structuralists have found great value in the philosophy of Gorgias, especially his theories on truth and language. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
According to the Internet Encyclopedia of Philosophy: Gorgias “came to Greece from Leontini in Sicily. Little is known of his life before he arrived in Athens in 427 B.C.E. as a political ambassador seeking military assistance against Syracuse, a city-state in Sicily. He delivered a series of speeches that dazzled the Athenian audiences and won him fame and admiration. Upon completion of his mission, he traveled throughout Greece as a teacher of rhetoric and as an orator, and according to Aristotle, spoke at the Panhellenic festivals (Art of Rhetoric 1414b29). He was a student of Empedocles, and according to Quintilian and others, was the teacher of Isocrates. Plato identifies Meno (Meno 76Aff) among the students of Gorgias, and he may have been one of Aspasia's instructors as well. Many of the sophists set up schools and charged fees in return for instruction in rhetoric, and Gorgias was no exception. Philostratus (Lives of the Sophists I 9, I) tells us that Gorgias began the practice of extemporaneous oratory, and that he had the boldness to say "'suggest a subject' ...he was the first to proclaim himself willing to take the chance, showing apparently that he knew everything and would trust the moment to speak on any subject." He died at the age of 108 at Larissa in Thessaly. <^>
“Four works are attributed to Gorgias: “On the Nonexistent” or “On Nature”, the “Apology of Palamedes”, the “Encomium on Helen”, and the “Epitaphios” or “Athenian Funeral Oration”. The original text of On Nature has been lost, and survives only in two different paraphrases, one in Sextus Empiricus' Against the Professors and another in an anonymous work entitled Melissus, Xenophanes, Gorgias. There are two different manuscripts of Palamedes and Helen (the Cripps and Palatine versions), one slightly different than the other. Legal historians consider the Defense of Palamedes to be an important contribution to dicanic [explanatory] argumentation, and some cultural historians believe the Epitaphios was used as a stylistic and genre source for Plato's Menexenus (Cosigny 2). Gorgias' rhyming style is highly poetic, and he viewed the orator as an individual leading a kind of group incantation. He employs metaphor and figurative expressions to illustrate his assertions, and even uses humor as one instrument of refutation. The term macrologia (using more words than necessary in an effort to appear eloquent) is sometimes used to describe his oratorical technique (Kennedy 63).
Gorgias’s Philosophy, Ontology & Epistemology
The most famous fragments from Gorgias are: 1) Nothing exists. 2) Even if something did exist, it would be incomprehensible to human beings. 3. Even if someone could comprehend what exists, it could not be explained or communicated to anyone else. Thedr were presented as theses which are defended in “On Non-Being” or “On Nature.” [Source: Drew A. Hyland, “The Origins of Philosophy: From Myth to Meaning,” (New York: G. P. Putnam's Sons, 1973) p.324.]
According to the Internet Encyclopedia of Philosophy: “Any student of Gorgias must immediately mark the distinction between his philosophy as expressed by Plato in the dialogue Gorgias and his philosophy found within the three works: On the Nonexistent, the Apology of Palamedes, and the Encomium on Helen. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“Nowhere is Gorgias' sophistical love of paradox more evident than in the short treatise On the Nonexistent or On Nature. The subject of this work is ontological (concerning nature of being), but it also deals with language and epistemology (the study of the nature and limitations of knowledge). In addition to this, it can be understood as an exercise in sophistical rhetoric; Gorgias tackles an argument that is seemingly impossible to refute, namely that, after considering our world, we must come to the conclusion that "things exist." His powerful argument to the contrary proves his abilities as a master of oratory, and some believe the text was used as an advertisement of his credentials. <^>
“Gorgias begins his argument by presenting a logical contradiction, "if the nonexistent exists, it will both exist and not exist at the same time" (B3.67) (a violation of the principle of non-contradiction). He then denies that existence (to on) itself exists, for if it exists, it is either eternal or generated. If it is eternal, it has no beginning, and is therefore without limit. If it is without limit, it is "nowhere" (B3.69), and hence does not exist. And if existence is generated, it must come from something, and that something is existence, which is another contradiction. Likewise, nonexistence (to mê on) cannot produce anything (B3.71). The sophist then explains that existence can neither be "one" (hen) or "many" (polla), since if it were one, it would be divisible, and therefore not one. If it were many, it would be a "composite of separate entities" (B3.74) and no longer the thing known as existence.
Prodicus (fl. 5th c. B.C.E.) was a sophist and rhetorician from Iulis on the island of Ceos. He was contemporary with Democritus and Gorgias, and was a disciple of Protagoras. According to the Internet Encyclopedia of Philosophy: “He flourished in the 86th Olympiad, and it is reported that his disciples included Socrates, Euripides, Theramenes, and Isocrates. His countrymen, after giving him several public jobs, sent him as ambassador to Athens. He was so well received there that he was induced to open a school of rhetoric. In his lectures on literary style he laid stress on the right use of words and the accurate discrimination between synonyms. [Source: Internet Encyclopedia of Philosophy (IEP) <^>]
“Plato frequently satirizes him as a pedantic lecturer on the niceties of language. Plato also insinuates that the prospect of wealth prompted Prodicus to open his school, and indeed his lectures seem to have brought him much money. Philostratus also notes that Prodicus was fond of money. He used to go from one city to another displaying his eloquence, and, though he did it in a mercenary way, he nevertheless had great honors paid to him in Thebes and Lacedaemon. His charge to a pupil was fifty drachmae. Aristophanes, however, describes him as the most remarkable of the natural philosophers for wisdom and character. It is reported that people flocked to hear Prodicus, although he had an unpleasant sounding voice. It also related that Xenophon, when a prisoner in Boeotia, desiring to hear Prodicus, came up with the required bail and went and gratified his curiosity (Philostr. l. c.). <^>
“None of his lectures has come down to us in its original form. His most famous work is The Choice of Hercules, and was frequently cited. The original is lost, but the substance of it is in Xenophon's Memorabilia(2:1:21). Prodicus was put to death by the Athenians on the charge of corrupting their youth. Sextus Empiricus ranks him among the atheists, and Cicero remarks that some of his doctrines were subversive of all religion. It is said that he explained the origin of religion by the personification of natural objects.” <^>
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Text Sources: Stanford Encyclopedia of Philosophy /plato.stanford.edu, Internet Encyclopedia of Philosophy iep.utm.edu; Internet Ancient History Sourcebook: Greece sourcebooks.fordham.edu ; Internet Ancient History Sourcebook: Hellenistic World sourcebooks.fordham.edu ; BBC Ancient Greeks bbc.co.uk/history/ ; Canadian Museum of History historymuseum.ca ; Perseus Project - Tufts University; perseus.tufts.edu ; MIT, Online Library of Liberty, oll.libertyfund.org ; Gutenberg.org gutenberg.org Metropolitan Museum of Art, National Geographic, Smithsonian magazine, New York Times, Washington Post, Los Angeles Times, Live Science, Discover magazine, Times of London, Natural History magazine, Archaeology magazine, The New Yorker, Encyclopædia Britannica, "The Discoverers" [∞] and "The Creators" [μ]" by Daniel Boorstin. "Greek and Roman Life" by Ian Jenkins from the British Museum.Time, Newsweek, Wikipedia, Reuters, Associated Press, The Guardian, AFP, Lonely Planet Guides, World Religions edited by Geoffrey Parrinder (Facts on File Publications, New York); History of Warfare by John Keegan (Vintage Books); History of Art by H.W. Janson Prentice Hall, Englewood Cliffs, N.J.), Compton’s Encyclopedia and various books and other publications.
Last updated October 2018