Rossella's reading

Plato's Protagoras

on virtue as a natural gift.

Socrates sets up the stage for the discussion with the Sophist Protagoras who’s visiting Athens and is presently a guest in the house of the rich Callias. Recognizing Protagoras’ fame as a wise man—one of the wisest actually—he inquires about Protagoras’ profession on behalf of his young friend Hippocrates, heir to a distinguished Athenian family and wishing to become a disciple of the Sophist in the pursue of his political career. The flattered Protagoras is appreciative but cautious at first, as he is used to envy and resentment caused by his association with promising young men. Although he admits the term “Sophist” bears for many all kinds of negative connotations, he is willing to use it as his personal title, hoping his honesty will not cause him any harm but will instead be a protection against ill.

Socrates proposes that the matter at hand, that is the possibility of Hippocrates becoming a pupil of Protagoras, be discussed in public for the benefit not only of Hippocrates but of all those assembled in Callias’ home. Preparation for the discussion ensues, with the guests taking their places around the two speakers.

Socrates doesn’t fool around and asks directly what would the effect of associating with Protagoras be for a young man like Hippocrates. Protagoras briefly states that he would certainly make a better man out of him. The reply doesn’t satisfy Socrates, who inquires further. Pressed on, Protagoras states his profession is to make those who associate with him good citizens and real assets for their own city. Socrates uses reasoning to express doubts about the feasibility of such endeavor. In other matters, such as those requiring technical skill, specialists are sent for and consulted. On the other hand, in the matters of the State every man has a say. Moreover, respected politicians as Pericles and Alcibiades never teach the art of politics to their children, even though they go a long way to provide them with good education when it comes to everything else. Socrates’ argument is that political virtue cannot be taught but is innate, and asks Protagoras to demonstrate the validity of his own position. Protagoras sets out to validate his position through a speech, which he intends to use to persuade the audience by means of a story.

He recounts a version of the myth of creation. Epimetheus the Titan is commissioned by the gods to provide all creatures with divine gifts to ensure their survival. The Titan distributes the gifts among all animals, but forgets to provide man in the same way. To make up for the mistake, his brother Prometheus steals skills in the arts and fire—that is, the knowledge to use them—from the gods, ensuring man too has a chance to survive. But at this point man has no political virtue, as Prometheus wasn’t able to take it from Zeus’ keep. Equipped thus humankind can endure. However, unable to form bonds, it is still overpowered by the other beasts. Fearing the extinction of the human race, Zeus finally distributes among all men political sense, so that they can bond together and form cities. Concluding the narration, Protagoras declares that the myth explains in simple terms why all men share a degree of political virtue and can have a say in matters of government. And he continues, stating it all goes to show that political virtue is not natural but acquired. It can therefore be taught.