idea that at least some of the sophists argued in favor of the thesis that νόµος is an artificial invention that imposes constraints on, and therefore violates, human φύσις . 5 In what follows I propose to challenge this view by paying closer attention to the individual contexts of the evidence
life, few would advise engaging with bullies to cultivate moderation. 1 Yet, as this essay will argue, this is precisely what Plato’s Euthydemus recommends.
Depicting a conversation in which Socrates tries to persuade Crito to enroll himself and his sons in the classes of two sophists, the
1 Image Problems Philosophers have image problems, and sophists know this. Whatever the truth and value of their task, philosophers, “appearing as all sorts because of the ignorance of others” ( Sophist 216b4), 1 seem to be the same as sophists. Philosophers may try to differentiate themselves
Phronesis 52 (2007) 33-57 www.brill.nl/phro Why Is the Sophist a Sequel to the Th eaetetus ? Charles H. Kahn Department of Philosophy, School of Arts and Sciences, University of Pennsylvania, Philadelphia, Pa., USA email@example.com Abstract Th e Th eaetetus and the Sophist both stand in the
the word “sophist” gained increasingly negative connotations since the second half of the fifth century BC 2 and even became a term of disparagement in the centuries that followed. 3 On the one hand, in the Roman period the Greek term “sophist” neutrally denoted the professional “teacher of
In memoriam James Rhodes I The dramatic appearance of the Eleatic Stranger in the Sophist and Statesman is generally taken as the moment a robust Platonism announces itself in the history of philosophy. The Eleatic Stranger is thought to be speaking for Plato when, in the Sophist , he
Accomplishing the task the Eleatic Stranger outlines at Sophist 255c9-11 – telling apart the Forms, Being and Difference – is no mean feat. For each of the five Forms under discussion from 254c onwards share in both Forms, in virtue of which both properties, being a being and
Plato’s forms are often characterized—not to say caricaturized—as inert, lifeless objects, enthroned in a “Platonic heaven” like so many lumps of intelligible stone. In the Sophist , however, in a passage which is usually altogether ignored in such accounts of Plato’s thought, Plato himself
praises for its Hellenistic culture and long philosophical tradition. He was a teacher of rhetoric (whence ‘sophist’), author, monk (tonsured c. 584-85), theologian and hymnographer (like his compatriots And...