Dialogue

  1  Gorg|          of the good and evil of man. After making an ineffectual
  2  Gorg|        evil; and (2) that when a man has done evil he had better
  3  Gorg|         the pretext that the old man was tired, and now avails
  4  Gorg|     sophist nor philosopher, but man of the world, and an accomplished
  5  Gorg|          of human character is a man of great passions and great
  6  Gorg|     sources, the opinions of the man would have seemed to reflect
  7  Gorg|  contending against the one wise man, of which the Sophists,
  8  Gorg|         already have been an old man. The date is clearly marked,
  9  Gorg|       than suffering, and that a man should be rather than seem;
 10  Gorg|         the next best thing to a man’s being just is that he
 11  Gorg|        that he or any other good man who attempted to resist
 12  Gorg|        fact that he is ‘the only man of the present day who performs
 13  Gorg|  Socrates is and is not a public man. Not in the ordinary sense,
 14  Gorg|           He cannot be a private man if he would; neither can
 15  Gorg|        become a better and wiser man, for he as well as Callicles
 16  Gorg|  question as would elicit from a man the answer, ‘I am a cobbler.’~
 17  Gorg|  rhetorician then must be a just man, and rhetoric is a just
 18  Gorg|        for in the first place, a man may know justice and not
 19  Gorg|       character; and secondly, a man may have a degree of justice,
 20  Gorg|     Archelaus cannot be a wicked man and yet happy.~The evil-doer
 21  Gorg|          that he is not a public man, and (referring to his own
 22  Gorg|       that in the opinion of any man to do is worse than to suffer
 23  Gorg|      other question: Is a guilty man better off when he is punished
 24  Gorg|         three evils from which a man may suffer, and which affect
 25  Gorg|      penalty. And similarly if a man has an enemy, he will desire
 26  Gorg|     level. But sometimes a great man will rise up and reassert
 27  Gorg|        too much is the ruin of a man. He who has not ‘passed
 28  Gorg|       take to philosophy: ‘Every man,’ as Euripides says, ‘is
 29  Gorg|   education; but when a grown-up man lisps or studies philosophy,
 30  Gorg|         You mean to say that one man of sense ought to rule over
 31  Gorg|         I mean to say that every man is his own governor. ‘I
 32  Gorg|       But my doctrine is, that a man should let his desires grow,
 33  Gorg|    degree, and sometimes the bad man or coward in a greater degree.
 34  Gorg|        degree. Therefore the bad man or coward is as good as
 35  Gorg|        out of disorder. The good man and true orator has a settled
 36  Gorg|          will not allow the sick man to indulge his appetites
 37  Gorg|       Then,’ says Socrates, ‘one man must do for two;’ and though
 38  Gorg|       rhetorician must be a just man. And you were wrong in taunting
 39  Gorg|       can only reply, that a bad man will kill a good one. ‘Yes,
 40  Gorg|       thing.’ Not provoking to a man of sense who is not studying
 41  Gorg|       them to kick and butt, and man is an animal; and Pericles
 42  Gorg|   Pericles who had the charge of man only made him wilder, and
 43  Gorg|         hear again, that the bad man will kill the good. But
 44  Gorg|          And do you think that a man who is unable to help himself
 45  Gorg|         characteristics; the fat man, the dandy, the branded
 46  Gorg|      anything to prevent a great man from being a good one, as
 47  Gorg|    better than to suffer evil. A man should study to be, and
 48  Gorg|       the stoical paradox that a man may be happy on the rack,
 49  Gorg|     world would not receive, the man of sorrows of whom the Hebrew
 50  Gorg| miserable; such an one is like a man fallen among wild beasts,
 51  Gorg|          if ‘the ways of God’ to man are to be ‘justified,’ the
 52  Gorg|       been put to him, whether a man dying in torments was happy
 53  Gorg|        he says in the Phaedo, no man of sense will maintain that
 54  Gorg|        notion of an education of man to be begun in this world,
 55  Gorg|          description of the just man in the Gorgias, or in the
 56  Gorg|         higher sense of right in man against the ordinary conditions
 57  Gorg|          is opposed the one wise man hardly professing to have
 58  Gorg|  sufferings and fate of the just man, the powerlessness of evil,
 59  Gorg|         of the one wise and true man to dissent from the folly
 60  Gorg|       evil at all, but to a good man the greatest good. For in
 61  Gorg|          admiration of others. A man of ability can easily feign
 62  Gorg|       than the deceit of any one man. Few persons speak freely
 63  Gorg|        we partly help to make. A man who would shake himself
 64  Gorg|  Socrates, impressed as no other man ever was, with the unreality
 65  Gorg|          right, even an ordinary man, from the natural rectitude
 66  Gorg|         Himself a representative man, he is the representative
 67  Gorg|      falls short of the one wise man, so does the actual statesman
 68  Gorg|  sometimes the more unscrupulous man is better esteemed than
 69  Gorg|        being governed by a worse man than himself (Republic).
 70  Gorg|          the noblest thoughts of man, of the greatest deeds of
 71  Gorg|         all his life long a good man has been praying to be delivered.
 72  Gorg|         be true, and the life of man must be true and not a seeming
 73  Gorg|          greatest improvement of man. And so, having considered
 74  Gorg|       dreaming of the praises of man or of an immortality of
 75  Gorg|        than death. He who serves man without the thought of reward
 76  Gorg|        with the ordinary life of man and the consciousness of
 77  Gorg|     animal, having the form of a man, but containing under a
 78  Gorg|         sometimes impossible for man to cope. That men drink
 79  Gorg|        on the other. The soul of man has followed the company
 80  Gorg|    spontaneously, and God was to man what man now is to the animals.
 81  Gorg|          and God was to man what man now is to the animals. There
 82  Gorg|          cycles of existence was man the happier,—under that
 83  Gorg|  withdraws his guiding hand, and man is left to the government
 84  Gorg|   Callicles.~CALLICLES: The wise man, as the proverb says, is
 85  Gorg|           that you never heard a man use fewer words.~SOCRATES:
 86  Gorg|          be the greatest good of man? ‘Of course,’ will be his
 87  Gorg|          is the greatest good of man, and of which you are the
 88  Gorg|         that if there ever was a man who entered on the discussion
 89  Gorg|          and in a contest with a man of any other profession
 90  Gorg|      slay his friends. Suppose a man to have been trained in
 91  Gorg|  multitude better than any other man of anything which he pleases,
 92  Gorg|         there is no evil which a man can endure so great as an
 93  Gorg|    Socrates, that I am quite the man whom you indicate; but,
 94  Gorg|        say that you can make any man, who will learn of you,
 95  Gorg|      them; and seem to be a good man, when he is not. Or will
 96  Gorg|  SOCRATES: And must not the just man always desire to do what
 97  Gorg|           Surely, then, the just man will never consent to do
 98  Gorg|       rhetorician must be a just man?~GORGIAS: Yes.~SOCRATES:
 99  Gorg|      this universally true? If a man does something for the sake
100  Gorg|     SOCRATES: And when we kill a man we kill him or exile him
101  Gorg|        not will simply to kill a man or to exile him or to despoil
102  Gorg|       was right in saying that a man may do what seems good to
103  Gorg|          to be put to death, the man whom I have a mind to kill
104  Gorg|          power is a benefit to a man if his actions turn out
105  Gorg| acquaintance with him, whether a man is happy?~SOCRATES: Most
106  Gorg|       the great king was a happy man?~SOCRATES: And I should
107  Gorg|       when I say that the unjust man is not happy. But, my good
108  Gorg|        where truth is the aim; a man may often be sworn down
109  Gorg|          you do not think that a man who is unjust and doing
110  Gorg|           What do you mean? If a man is detected in an unjust
111  Gorg|         Polus, I am not a public man, and only last year, when
112  Gorg|         that I and you and every man do really believe, that
113  Gorg|    should say neither I, nor any man: would you yourself, for
114  Gorg|           and you, too; I or any man would.~POLUS: Quite the
115  Gorg|      neither you, nor I, nor any man.~SOCRATES: But will you
116  Gorg|        SOCRATES: Would any other man prefer a greater to a less
117  Gorg|      neither you, nor I, nor any man, would rather do than suffer
118  Gorg|    greatest of evils to a guilty man is to suffer punishment,
119  Gorg|           for example, that if a man strikes, there must be something
120  Gorg|          Yes.~SOCRATES: And if a man burns, there is something
121  Gorg|        this way:—In respect of a man’s estate, do you see any
122  Gorg|      evil.~SOCRATES: Again, in a man’s bodily frame, you would
123  Gorg|          of money-making frees a man from poverty; medicine from
124  Gorg|          would he be the happier man in his bodily condition,
125  Gorg|        been just now said, every man ought in every way to guard
126  Gorg|          us, Polus, in helping a man to excuse his own injustice,
127  Gorg|          I mean to say, if every man’s feelings were peculiar
128  Gorg|   injustice is not the part of a man, but of a slave, who indeed
129  Gorg|       injustice, the desire of a man to have more than his neighbours;
130  Gorg|        just. But if there were a man who had sufficient force,
131  Gorg|         of human life. Even if a man has good parts, still, if
132  Gorg|          used in the dealings of man with man, whether private
133  Gorg|         the dealings of man with man, whether private or public,
134  Gorg|        as Euripides says,~‘Every man shines in that and pursues
135  Gorg|        there is no disgrace to a man while he is young in pursuing
136  Gorg|        slavery. So when I hear a man lisping, or see him playing
137  Gorg|        character, and becoming a man of liberal education, and
138  Gorg|          I regard as an inferior man, who will never aspire to
139  Gorg|          An art which converts a man of sense into a fool,’~who
140  Gorg|          citizenship?—he being a man who, if I may use the expression,
141  Gorg|      words, and emulate only the man of substance and honour,
142  Gorg|         For I consider that if a man is to make a complete trial
143  Gorg|         ought the character of a man to be, and what his pursuits,
144  Gorg|          custom?~CALLICLES: This man will never cease talking
145  Gorg|       according to you, one wise man may often be superior to
146  Gorg|        you not tell me in what a man must be superior and wiser
147  Gorg|      SOCRATES: I mean that every man is his own ruler; but perhaps
148  Gorg|         is commonly said, that a man should be temperate and
149  Gorg|      really fools, for how can a man be happy who is the servant
150  Gorg|        and they blame the strong man because they are ashamed
151  Gorg|          own cowardice. For if a man had been originally the
152  Gorg|        evil than temperance—to a man like him, I say, who might
153  Gorg|         in the rightly-developed man the passions ought not to
154  Gorg|         number of casks; the one man has his casks sound and
155  Gorg|  depicting is not that of a dead man, or of a stone, but of a
156  Gorg|      scared, for you are a brave man. And now, answer my question.~
157  Gorg|       CALLICLES: Not the same, O man of wisdom.~SOCRATES: And
158  Gorg|      they exclude one another; a man cannot have them both, or
159  Gorg|          any bodily affection:—a man may have the complaint in
160  Gorg|        there be anything which a man has and has not at the same
161  Gorg|           You said also, that no man could have good and evil
162  Gorg|    admitted, that when in pain a man might also have pleasure?~
163  Gorg|         me.~SOCRATES: Does not a man cease from his thirst and
164  Gorg|         our argument:—Does not a man cease from thirsting and
165  Gorg|          SOCRATES: And a foolish man too?~CALLICLES: Yes, certainly;
166  Gorg|          you ever see a sensible man rejoicing or sorrowing?~
167  Gorg|          SOCRATES: Have the wise man and the fool, the brave
168  Gorg|          they say. Both the wise man and the brave man we allow
169  Gorg|       the wise man and the brave man we allow to be good?~CALLICLES:
170  Gorg|        SOCRATES: And the foolish man and the coward to be evil?~
171  Gorg|          not infer, that the bad man is as good and bad as the
172  Gorg|          SOCRATES: But can every man choose what pleasures are
173  Gorg|          of human life; and to a man who has any sense at all,
174  Gorg|        or more.~SOCRATES: Then a man may delight a whole assembly,
175  Gorg|          I do not know of such a man.~CALLICLES: What! did you
176  Gorg|          Themistocles was a good man, and Cimon and Miltiades
177  Gorg|     described. Will not the good man, who says whatever he says
178  Gorg|     giving to the body of a sick man who is in a bad state of
179  Gorg|          there is no profit in a man’s life if his body is in
180  Gorg| CALLICLES: Yes.~SOCRATES: When a man is in health the physicians
181  Gorg|       And will not the temperate man do what is proper, both
182  Gorg|          the duty of a temperate man is not to follow or to avoid
183  Gorg|         Callicles, the temperate man, being, as we have described,
184  Gorg|      other than a perfectly good man, nor can the good man do
185  Gorg|       good man, nor can the good man do otherwise than well and
186  Gorg|        and blessed, and the evil man who does evil, miserable:
187  Gorg|         me to be the aim which a man ought to have, and towards
188  Gorg|        friend neither of God nor man, for he is incapable of
189  Gorg|       earnest when I said that a man ought to accuse himself
190  Gorg|          evil which can befall a man, nor to have my purse or
191  Gorg|          Republic), in an unjust man not suffering retribution,
192  Gorg|       which the want will make a man truly ridiculous? Must not
193  Gorg|    defences be that with which a man is unable to defend himself
194  Gorg|       evil—by what devices can a man succeed in obtaining the
195  Gorg|          I mean to ask whether a man will escape injustice if
196  Gorg|        view of mine: To me every man appears to be most the friend
197  Gorg|    subservient to him; he is the man who will have power in the
198  Gorg|         SOCRATES: And if a young man begins to ask how he may
199  Gorg|          end of becoming a great man and not suffering injury?~
200  Gorg|      Polus and from nearly every man in the city, but I wish
201  Gorg|         if he has a mind—the bad man will kill the good and true.~
202  Gorg|          SOCRATES: Nay, not to a man of sense, as the argument
203  Gorg|          surely swimming saves a man from death, and there are
204  Gorg|       and he considers that if a man who is afflicted by great
205  Gorg|         of any profit to the bad man, whether he be delivered
206  Gorg|        virtue consists only in a man saving himself and his,
207  Gorg|        May not he who is truly a man cease to care about living
208  Gorg|     knows, as women say, that no man can escape fate, and therefore
209  Gorg|          if you suppose that any man will show you the art of
210  Gorg|  statesman and orator: for every man is pleased when he is spoken
211  Gorg|     whether citizen or stranger, man or woman, had ever been
212  Gorg|         better? Was there ever a man who was once vicious, or
213  Gorg|     noble? Was there ever such a man, whether citizen or stranger,
214  Gorg|          is the duty of a public man? Nay, we have surely said
215  Gorg|         if this is what the good man ought to effect for the
216  Gorg|         favour of saying whether man is an animal?~CALLICLES:
217  Gorg|      surely, Socrates, no living man ever came near any one of
218  Gorg|       CALLICLES: And you are the man who cannot speak unless
219  Gorg|      saying that you have made a man good, and then blaming him
220  Gorg|  benefited by them. Whereas if a man has been benefited in any
221  Gorg|       there is no dishonour in a man receiving pay who is called
222  Gorg|         when the point is, how a man may become best himself,
223  Gorg|    answer, that he will be a bad man and will kill the good,
224  Gorg|        in the Athenian State any man may suffer anything. And
225  Gorg|        am very sure, for no good man would accuse the innocent.
226  Gorg|        many evil things has this man done to you: he is the death
227  Gorg|          think, Socrates, that a man who is thus defenceless
228  Gorg|        repining at death. For no man who is not an utter fool
229  Gorg|        respecting the destiny of man, which has always been,
230  Gorg|     training or both, was a tall man while he was alive, will
231  Gorg|          he is dead; and the fat man will remain fat; and so
232  Gorg|          and so on; and the dead man, who in life had a fancy
233  Gorg|          soul, Callicles; when a man is stripped of the body,
234  Gorg|          may have been a private man or not; and I should say,
235  Gorg|         the next best thing to a man being just is that he should
236  Gorg|       are a really good and true man. When we have practised