Thrasymachus ( // ; Greek : ΘρασύμαχοςThrasýmachos; c. 459 – c. 400 BC) was a sophist of ancient Greece best known as a character in Plato's Republic .
Thrasymachus was a citizen of Chalcedon, on the Bosphorus. His career appears to have been spent as a sophist at Athens, although the exact nature of his work and thought is unclear. He is credited with an increase in the rhythmic character of Greek oratory, especially the use of the paeonic rhythm in prose, and a greater appeal to the emotions through gesture.
Aristophanes makes what is the most precisely dateable of references to Thrasymachus, in a passing joke from a lost play dated to 427 BCE.Nils Rauhut of the Internet Encyclopedia of Philosophy concludes from this passage that Thrasymachus must have been teaching in Athens for several years before this point. A fragment from Clement of Alexandria provides some further context by contrasting Thrasymachus with the Macedonian Archelaus. "And while Euripides says in the Telephus, 'Shall we who are Greeks be slaves to barbarians?', Thrasymachus says in his speech For the People of Larisa , 'Shall we become slaves to Archelaus, Greeks as we are, to a barbarian?'" Rauhut therefore declares it evident that Thrasymachus became most prominent in the last three decades of the 5th century. Dillon and Gergel posit the alternate possibility that the speech was composed by the 2nd-century CE Herodes Atticus, of whom we have extracts similar in spirit to Clement's fragment, which read as authentically 5th-century, exhibiting detailed knowledge of Thessalian politics.
There is a man by the same name mentioned in Aristotle's Politics who overthrew the democracy at Cyme, but nothing is known of this event, nor can it be said with any degree of certainty that they are the same man. This is in fact what has happened in regard to rhetorical speeches and to practically all the other arts: for those who discovered the beginnings of them advanced them in all only a little way, whereas the celebrities of to-day are the heirs (so to speak) of a long succession of men who have advanced them bit by bit, and so have developed them to their present form, Tisias coming next after the first founders, then Thrasymachus after Tisias, and Theodorus next to him, while several people have made their several contributions to it: and therefore it is not to be wondered at that the art has attained considerable dimensions." Dillon and Gergel are cautious not to read this as stating that this makes Thrasymachus a student of Tisias, just as it does not make Theodorus a student of Thrasymachus.Aristotle mentions a Thrasymachus again in his Sophistical Refutations , where he credits him with a pivotal role in the development of rhetorical theory. Quoting the W. A. Pickard-Cambridge text: "For it may be that in everything, as the saying is 'the first start is the main part'...
Writing more specifically in the Rhetoric , Aristotle attributes to Thrasymachus a witty simile. "A simile works best when it is in effect a metaphor, for it is possible to say that a shield is like the drinking-cup of Ares, or that a ruin is like the tattered rag of a house, and to say that Niceratus is like a Philoctetes bitten by Pratys - the simile made by Thrasymachus when he saw Niceratus, who had been beaten by Pratys in a recitation competition, still going around with his hair uncut and unkempt."A further reference to Thrasymachus in the Rhetoric finds Herodicus punning on Thrasymachus' name. "Herodicus said of Thrasymachus, 'You are always bold in battle (thrasymakhos)!'" Dillon and Gergel suggest that this might explain Plato's choice of Thrasymachus as the "combative and bombastic propounder of the 'might is right' theory" for his Republic. Against this theory, however, scholar Angie Hobbs suggests that Thrasymachus's intention may be "simply to expose current hypocrisies, rather than to applaud their manipulation".
Plato mentions Thrasymachus as a successful rhetorician in his Phaedrus , but attributes nothing significant to him.The Byzantine Suda gives a brief description of Thrasymachus affirming his position as a rhetorical theorist. "A Chalcedonian sophist, from the Chalcedon in Bithynia. He was the first to discover period and colon, and he introduced the modern kind of rhetoric. He was a pupil of the philosopher Plato and of the rhetor Isocrates. He wrote deliberative speeches; an Art of Rhetoric; paegnia; Rhetorical Resources." Dillon and Gergel state that the second sentence is a "preposterous statement, both as concerns Plato and Isocrates." They further declare that emending 'pupil' (mathêtês) for 'teacher' (kathêgêtês) is equally foolish. They themselves suggest a lacuna in the text, wherein Thrasymachus is declared the pupil of another, and a rival of Plato and Isocrates.
Dionysius of Halicarnassus praises Thrasymachus for various rhetorical skills in his On Isaeus, finding Thrasymachus "pure, subtle, and inventive and able, according as he wishes, to speak either with terseness or with an abundance of words." But Dionysus found Thrasymachus a second-rate orator beside the "incisive" and "charming" Lysias, because he left no forensic speeches to posterity, only handbooks and display-speeches.
The essay of Dionysius of Halicarnassus, On the Style of Demosthenes preserves (as an example of the "middle style") the lengthiest surviving fragment of Thrasymachus' writing. It seems to be "the beginning of a political speech, apparently composed for delivery by a young upper-class Athenian of conservative sympathies" and "was probably composed in the early 420s."
|“||I could wish, men of Athens, to have belonged to that long-past time when the young were content to remain silent unless events compelled them to speak, and while the older men were correctly supervising affairs of State. But since Fate has so far advanced us in time that we must obey others as rulers but must suffer the consequences ourselves; and when the worst results are not the work of Heaven or Fate but of our administrators, then it is necessary to speak. A man either has no feeling, or has too much patience, if he is willing to go on offering himself up to whoever wishes as the object of their mistakes, and is ready to take on himself the blame for the guile and wickedness of others. |
No, the past is enough for us—that we have exchanged peace for war, reaching the present through dangers, so that we regard the past with affection and the future with fear; and that we have sacrificed concord for enmity and internal disturbance. Others are driven to excesses and civil strife through a surfeit of prosperity; but we behaved soberly in our prosperity. We were seized with madness at a time of adversity, which usually makes others act soberly. Why then should anyone delay to say what he knows, if he happens to feel grief at the present state of affairs, and to believe that he has a means of bringing this to an end?
First of all, therefore, I shall prove in my speech that those of the orators and others who are at variance are mutually experiencing something that is bound to befall those who engage in senseless rivalry: believing that they are expressing opposite views, they fail to perceive that their actions are the same, and that the theory of the opposite party is inherent in their own theory. For consider from the beginning what each party is seeking.
In the first place, the 'ancestral constitution' is a cause of dissension between them, though it is easiest to grasp and is the common property of all citizens. Whatever lies outside our knowledge must necessarily be learnt from earlier generations, but whatever the elder generation has itself witnessed, we can find out from those who know. (85B1 DK, trans. Freeman)
Thrasymachus' current importance derives mainly from his being a character in the Republic . He is noted for his unabashed, even reckless, defence of his position and for his famous blush at the end of Book I, after Socrates has tamed him. The meaning of this blush, like that of Socrates' statement in Book 6 that he and Thrasymachus "have just become friends, though we weren't even enemies before" (498c), is a source of some dispute.
There is a long philosophical tradition of exploring what exactly Thrasymachus meant in Republic I, and of taking his statements as a coherent philosophical assertion, rather than as Plato's straw man.
In Republic I, Thrasymachus violently disagreed with the outcome of Socrates' discussion with Polemarchus about justice. Demanding payment before speaking, he claims that "justice is the advantage of the stronger" (338c) and that "injustice, if it is on a large enough scale, is stronger, freer, and more masterly than justice'" (344c). Socrates counters by forcing him to admit that there is some standard of wise rule — Thrasymachus does claim to be able to teach such a thing — and then arguing that this suggests a standard of justice beyond the advantage of the stronger. The rest of the dialogue is occasioned by Glaucon's dissatisfaction with Socrates' refutation.
His name means fierce fighter, which may have influenced his role in the dialogue.
In Leo Strauss's interpretation, Thrasymachus and his definition of justice represent the city and its laws, and thus are in a sense opposed to Socrates and to philosophy in general. As an intellectual, however, Thrasymachus shared enough with the philosopher potentially to act to protect philosophy in the city.
— Plato, Republic, 338c
— Plato, Republic, 340d
— Plato, Republic, 344c
Protagoras was a pre-Socratic Greek philosopher. He is numbered as one of the sophists by Plato. In his dialogue Protagoras, Plato credits him with inventing the role of the professional sophist.
Rhetoric is the art of persuasion, which along with grammar and logic, is one of the three ancient arts of discourse. Rhetoric aims to study the capacities of writers or speakers needed to inform, persuade, or motivate particular audiences in specific situations. Aristotle defines rhetoric as "the faculty of observing in any given case the available means of persuasion" and since mastery of the art was necessary for victory in a case at law; or for passage of proposals in the assembly; or for fame as a speaker in civic ceremonies; he calls it "a combination of the science of logic and of the ethical branch of politics". Rhetoric typically provides heuristics for understanding, discovering, and developing arguments for particular situations, such as Aristotle's three persuasive audience appeals: logos, pathos, and ethos. The five canons of rhetoric or phases of developing a persuasive speech were first codified in classical Rome: invention, arrangement, style, memory, and delivery.
A sophist was a specific kind of teacher in ancient Greece, in the fifth and fourth centuries BC. Many sophists specialized in using the tools of philosophy and rhetoric, though other sophists taught subjects such as music, athletics, and mathematics. In general, they claimed to teach arete, predominantly to young statesmen and nobility.
Gorgias was an ancient Greek sophist, pre-Socratic philosopher, and rhetorician who was a native of Leontinoi in Sicily. Along with Protagoras, he forms the first generation of Sophists. Several doxographers report that he was a pupil of Empedocles, although he would only have been a few years younger. "Like other Sophists, he was an itinerant that practiced in various cities and giving public exhibitions of his skill at the great pan-Hellenic centers of Olympia and Delphi, and charged fees for his instruction and performances. A special feature of his displays was to ask miscellaneous questions from the audience and give impromptu replies." He has been called "Gorgias the Nihilist" although the degree to which this epithet adequately describes his philosophy is controversial.
Isocrates, an ancient Greek rhetorician, was one of the ten Attic orators. Among the most influential Greek rhetoricians of his time, Isocrates made many contributions to rhetoric and education through his teaching and written works.
Antiphon of Rhamnus was the earliest of the ten Attic orators, and an important figure in fifth-century Athenian political and intellectual life.
In the culture of ancient Greece and later of the Greco-Roman world at large, the term paideia referred to the rearing and education of the ideal member of the polis or state. It incorporated both practical, subject-based schooling and a focus upon the socialization of individuals within the aristocratic order of the polis. The practical aspects of this education included subjects subsumed under the modern designation of the liberal arts, as well as scientific disciplines like arithmetic and medicine. An ideal and successful member of the polis would possess intellectual, moral and physical refinement, so training in gymnastics and wrestling was valued for its effect on the body alongside the moral education which the Greeks believed was imparted by the study of music, poetry, and philosophy. This approach to the rearing of a well-rounded Greek male was common to the Greek-speaking world, with the exception of Sparta where a rigid and militaristic form of education known as the agoge was practiced.
Corax was one of the founders of ancient Greek rhetoric. Some scholars contend that both founders are merely legendary personages, others that Corax and Tisias were the same person, described in one fragment as "Tisias, the Crow". And according to Aristotle, Empedocles was the actual founder of rhetoric, but this is also unlikely. It is believed that William Shakespeare derived the name Sycorax from Corax of Syracuse. Corax is said to have lived in Sicily in the 5th century BC, when Thrasybulus, tyrant of Syracuse, was overthrown and a democracy formed.
Hexis is a relatively stable arrangement or disposition, for example a person's health or knowledge or character. It is an Ancient Greek word, important in the philosophy of Aristotle, and because of this it has become a traditional word of philosophy. It stems from a verb related to possession or "having", and Jacob Klein, for example, translates it as "possession". It is more typically translated in modern texts occasionally as "state", but more often as "disposition".
The Education of a Christian Prince is a Renaissance "how-to" book for princes, by Desiderius Erasmus, which advises the reader on how to be a "good Christian" prince. The book was dedicated to Prince Charles, who later became Habsburg Emperor Charles V. Erasmus wrote the book in 1516, the same year that Thomas More finished his Utopia and three years after Machiavelli had written his advice book for rulers Il Principe. The Principe, however, was not published until 1532, 16 years later.
In philosophy and rhetoric, eristic refers to argument that aims to successfully dispute another's argument, rather than searching for truth. According to T.H. Irwin, "It is characteristic of the eristic to think of some arguments as a way of defeating the other side, by showing that an opponent must assent to the negation of what he initially took himself to believe." Eristic is arguing for the sake of conflict, as opposed to resolving conflict.
Euthydemus, written c. 384 BC, is a dialogue by Plato which satirizes what Plato presents as the logical fallacies of the Sophists. In it, Socrates describes to his friend Crito a visit he and various youths paid to two brothers, Euthydemus and Dionysodorus, both of whom were prominent Sophists from Chios and Thurii.
Theodorus was a Greek sophist and orator of the late 5th century BC, born in Byzantium.
Tisias, along with Corax of Syracuse, was one of the founders of ancient Greek rhetoric. Tisias was reputed to have been the pupil of the lawyer Corax, who agreed to teach Tisias under the condition that he would give him payment for schooling if he won his first case. If on the other hand, he did not win his first case he would not have to pay the fee because the instruction was useless. Tisias is said to have developed legal rhetoric upon the foundations laid by Corax's pioneering work in the field of philosophical argument. He is also believed to have been the teacher of Isocrates. It has sometimes been asserted that Tisias and Corax are merely legendary personages. Other scholars contend that Corax and Tisias were the same person. All we know of the work of Tisias is from references made by later writers, such as Plato, Aristotle, and Cicero.
Glaucon son of Ariston, was an ancient Athenian and the philosopher Plato's older brother. He is primarily known as a major conversant with Socrates in the Republic, and the interlocutor during the Allegory of the Cave. He is also referenced briefly in the beginnings of two dialogues of Plato, the Parmenides and Symposium.
Bryson of Heraclea was an ancient Greek mathematician and sophist who contributed to solving the problem of squaring the circle and calculating pi.
Euenus of Paros,, was a 5th-century BC philosopher and poet who was roughly contemporary with Socrates. Euenus is mentioned several times in Plato's Phaedo, Phaedrus (dialogue), and Apology of Socrates. He is quoted in Aristotle's Nicomachean Ethics (7.10.1152a32) and Eudemian Ethics (2.7.1223a30). He was apparently, although obscure, well respected, and was never called a Sophist by Socrates, even though he charged a sizeable sum for teaching students.
Education in Ancient Greece was vastly "democratized" in the 5th century BCE, influenced by the Sophists, Plato and Isocrates. Later, in the Hellenistic period of Ancient Greece, education in a gymnasium school was considered essential for participation in Greek culture. The value of physical education to the ancient Greeks and Romans has been historically unique. There were two forms of education in ancient Greece: formal and informal. Formal education was attained through attendance to a public school or was provided by a hired tutor. Informal education was provided by an unpaid teacher, and occurred in a non-public setting. Education was an essential component of a person's identity.
Against the Sophists is among the few Isocratic speeches that have survived from Ancient Greece. This polemical text was Isocrates' attempt to define his educational doctrine and to separate himself from the multitudes of other teachers of rhetoric. Isocrates was a sophist, an identity which carried the same level of negative connotation as it does now. Many of the sophistic educators were characterized as deceitful because they were more concerned with making a profit from teaching persuasive trickery than of producing quality orators that would promote Athenian democracy. Isocrates was more concerned with the latter of these objectives and sought to separate himself from these less reputable sophistic teachers. After opening his school around 393 or 392 BC, Isocrates wrote Against the Sophists to clearly distinguish his teaching methods from the commonly held view of sophistic education.
Dionysodorus was an ancient Greek sophistic philosopher and teacher of martial arts, generalship, and oration. Closely associated with his brother and fellow sophist Euthydemus, he is depicted in the writing of Plato and Xenophon.
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