general trends mentioned above, offering a close reading of Protagoras' use of the Simonides poem informed by the. The majority of contributions in this volume, with a few exceptions discussed below, opt for a traditional reading whereby there is a clear distinction between Plato's Socrates, a moral exemplar with genuine ethical teachings, and Plato's Protagoras, who simply seeks to hide his hypocrisy long. The claim is also supported by Diogenes Laertius' testimony in Lives of the Philosophers.53 DK 80A1. Protagoras and Aristophanes clouds, in particular the comic door-knocking scenes in either work (157). Although he is not particularly keen on answering whether virtue can be taught without first having a complete understanding of what virtue is, he attempts to please Meno by solving this in the way that geometers conduct their investigations, through a hypothesis.
Mathematical english essay on mice and men formulas and show more content, after all, the Greek word harmonia, does mean fitting together, because number does give purpose to proportion, and proportion does give purpose to harmony, thus giving a form for all things. As Socrates sees it, since virtue is not knowledge, it must be that virtue is only present in those people who have acquired it from the gods. Protagoras that treat an individual passage in isolation, and 'Aristotelean' readings that look for the function of the passage within the whole. Even Pettersson, who is less inclined to see a clear-cut distinction between the dialogue's two main characters, suggests that Protagoras is subtly trying to deceive the audience into thinking that his teachings are consistent with democratic principles, and that "Socrates sees it all along" (183). But this is not an uncontroversial position. "A wise man knows that he knows nothing". Finally, a few comments about the overall production. The problem with this is the fact that the possibility remains that people who are virtuous are so by nature, and if virtue was is in people naturally, there is no need to teach. The poet's true intention, then, was Protagoras' standard for interpreting poetry; Socrates' standard, by contrast, was the truth itself. Along the way he makes some helpful observations. His teachings are said to be 'of little philosophical interest' (24 'nothing noble' (97) and 'illusory' (174 his speech a mere attempt to cover up obvious moral problems with those teachings (31).
He offers a novel reading of the methodological interlude according to which different virtues are thematized from the perspective of different characters (66-68). A relativist would say that human beings dont carry a certain type of DNA which identifies a perfect form for our body, because they dont believe in one ultimate function for anything. Politis argues that the question of what virtue is should not in fact have been raised before reaching the sort of aporia they have about its teachability, suggesting that this is in fact an appropriate course for a Socratic conversation. It may be right that we should hold on to the sharp distinction between philosophy and sophistry by excusing Socrates' inconsistencies and reading his praise of Protagoras throughout the dialogue as ironical.