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The Trial of Socrates described by Plato was an actual event that occurred in 399 BCE rather than merely a philosophical device used by Sophists in teaching Apologia

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The Trial of Socrates described by Plato was an actual event that occurred in 399 BCE rather than merely a philosophical device used by Sophists in teaching Apologia
4
The ‘‘Trial of Socrates,’’ described by Plato, was an
actual event that occurred in 399 BCE, rather than
merely a philosophical device used by Sophists in
teaching Apologia.
PRO Todd W. Ewing
CON John Lee
PRO
In 399 BCE, the people of Athens tried Socrates on charges of impiety and corruption of the city’s youth. During the customary daylong trial, both sides presented
their case, and in the aftermath the jurors found the philosopher guilty and sentenced him to death. Since the timing of the execution conflicted with a religious
festival, in which a ship traveled to the island of Delos to commemorate the
return of Theseus, no executions could occur until its return. During the interval,
despite attempts to persuade Socrates to escape into exile, he awaited his sentence, which involved drinking hemlock. The ship returned and, amid his friends,
he calmly allowed the sentence to be carried out. These elements, on the surface,
appear to present a straightforward account of the demise of a prominent citizen
of Athens around the close of the fourth century BCE. Yet, in the aftermath of his
execution, controversy about his life and teachings prompted accounts from both
friends and detractors. From the sources, a complex—and contradictory—image
of Socrates emerged, which has prompted scholars to revisit the account of the
trial and call into question its historicity. Perhaps, in one sense, Socrates has been
placed on trial again.
The critics point to the fact that Plato, one of Socrates’s followers, immortalized his teacher in his many philosophical works. Yet, in what has been called
the ‘‘Socratic problem,’’ in many cases, the line between what Plato advocated
and what came out of the mouth of Socrates is blurred. Thus, one is left to puzzle over what, if anything, originated with the master. Further, since Socrates
never wrote anything himself, there appears to be no independent source to evaluate Plato’s work. The only other surviving contemporary writings are those of
Xenophon, whose portrait of Socrates differed from that of Plato; and Aristophanes offered not only another image of the philosopher, but a disparaging one.
Aristotle, a student of Plato, commented in a few places on the differences
63
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64 | ‘‘Trial of Socrates’’ was an actual event
between his teacher and Socrates, but did not provide enough material on the
subject to provide evidence for clear-cut answers. Thus, one is left to consider
the possibility that Plato fictionalized the account of Socrates’s demise in order
to create a platform to present various philosophical ideas, such as the nature of
justice, piety, and the immortality of the soul. Plato’s contemporaries then supposedly seized on this same means to propose and propagate their own ideas,
and in the course of time, the myth of Socrates became historical ‘‘fact.’’
The debate about the various elements of his life and thought has multiplied, and the conclusions are varied. Yet, given the impact Socrates has had on
subsequent thought and history, one is compelled to wade through the morass
and seek some firm answers. Four issues move to the forefront in the discussion: (1) the reality of the trial, (2) the ‘‘Socratic problem’’ and the validity of the
sources, (3) an understanding of the actual charge, and (4) the nature of Socrates’s execution. No irrefutable answers are available, yet some evidence exists
allowing the trial of Socrates to be securely anchored in historicity.
Before addressing the heart of the controversy, one must discuss the reality of
an actual trial. Leaving off the discussion about sources and the nature of the
charge for now, an examination of the external elements is in order. Meletus, Anytus, and Lycon, men about whom very little is known, prosecuted Socrates for
impiety. Plato has his teacher indicate the charge that he is one who ‘‘corrupts the
youth and does not believe in the gods the state believes in, but in other new spiritual beings’’ (Plato, Apology 24B–C). Xenophon similarly cited the charge as, ‘‘Socrates is guilty of rejecting the gods acknowledged by the state and bringing in
strange deities: he is also guilty of corrupting the youth’’ (Xenophon, Memorabilia
I.i.1). Of note, Diogenes Laertis, a historian of philosophy writing in the third century CE, reported the charge in the same terms (Laertius, Lives I.V.40). He asserted
that the accusation continued to be posted in the Metroon, a temple that also
housed the city’s archives. Granted, he received this information secondhand, but
given the correspondence with earlier sources, one finds difficulty in believing that
he fabricated this claim. Indeed, his citation of Favorinus indicates that he did not
simply lift the material from Xenophon or Plato. Furthermore, even opponents of
Socrates confirmed the reality of the trial. In 393 BCE, apparently in response to
Plato’s Apology, Polycrates wrote an attack on Socrates, utilizing a fictional speech
of one of the plaintiffs, Anytus, to give the ‘‘true’’ reasons for Socrates’s guilt.
Unfortunately, this work is lost, but many writers in antiquity make reference to
the ‘‘speech.’’ In his Apology, Xenophon, along with other whose works are now
lost, countered Polycrates with their own version. Most scholars consider Xenophon’s address to the ‘‘Accuser’’ a reference to Polycrates and not the actual plaintiff (Marchant 2002: ix–x). Anton-Hermann Chroust attempted to reconstruct this
lost work in 1957, and noted that the responses to Polycrates took issue with his
version of the charges and not the actual event (Chroust 1973: 6). Among the other
lost works include those by Lysias and Theodectos (Stryker and Slings 2005: 74).
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PRO | 65
Also, a trial for the cause of impiety was not necessarily a unique event. The
friends of Pericles faced charges of impiety at the beginning of the Peloponnesian
war. Plutarch records three such impiety trials. Pheidias the sculptor faced charges
that he had stolen gold that covered the statue of Athena, but worse, he had
included the likenesses of himself as one of the figures on the goddess’s shield.
Aspasia, Pericles’s mistress, also faced the charge because she allegedly supplied
freeborn women to him. Anaxagoras faced charges of impiety. Although the sources disagree, the indication is that the philosopher questioned the nature of the
sun and moon (Bauman 1990: 37–38). Diagoras the poet faced indictment for
impiety in 415 BCE for mocking the Eleusinian mysteries, and Diopeithes the seer
is purported to have promoted a law punishing those who did not properly
acknowledge the gods or who inquired into the nature of the heavens. Despite
some question about these sources, one could agree with Robert Parker’s assessment about Diepeithes’s proposed law, that ‘‘there is no very strong reason to be
suspicious’’ (Parker 2000: 47).
In the end, the writers of antiquity did not question the reality of a trial, nor
is the concept of an impiety trial an alien concept. Yet, one could still argue that
many of the sources and examples rest on tenuous supports. The sources appear
to contradict one another, and one is still left with the ‘‘Socratic problem.’’ If the
sources cannot be trusted, how can the historicity of the trial be maintained with
any certainty?
Among the surviving sources, four are contemporary, or near contemporary,
with the life of Socrates. Aristophanes, the comic writer, wrote Clouds in 423
BCE, and a later revised version. Among the works of Plato, four works relate to
the trial and death of Socrates: Euthyphro, Apology, Crito, and Phaedo. Xenophon
also contributed to the corpus with his own Apology and Memorabilia. Aristotle
was born 15 years after Socrates’s death, and although he never knew the philosopher, he spent 20 years at Plato’s academy. The Ethics provides comments, not
about the trial and execution, but about Socrates’s teaching, so as a direct source,
it can be set aside for now. Later writers and philosophers wrote about Socrates,
but when reconstructing the historical man, as mentioned above, these works tend
to be placed in the background as suspect. Once again, the problem surrounding
the primary sources is that they all seem to present a different picture of Socrates.
Aristophanes presented a character named Socrates, who, unsurprisingly,
runs a ‘‘think shop.’’ There he rests in a basket suspended above the ground,
contemplating the heavens and expounding his views. His students wander
about below involved in a variety of studies. The farmer, Strepsiades, in an
effort to escape his growing list of creditors, enrolls in an effort to learn the art
of making the weak argument strong. He fails in his endeavor and sends his son
Pheidippides, who masters the art and helps his father. Yet, in the end, the son
turns on him, and he realizes that he has created a monster and thus wreaks
vengeance on the school by burning it down. The play associates Socrates with
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66 | ‘‘Trial of Socrates’’ was an actual event
In this 18th-century engraving, ancient Greek philosopher Socrates holds a cup of hemlock. After being convicted by a court of corrupting the youth of Athens, Socrates
chose to be true to his principles by drinking the poison rather than trying to secure a
release through bribery or an escape attempt. (Library of Congress)
the natural philosophers and Sophists of the day, who were renowned for their
art of rhetoric and charging people large fees for instruction. Aristophanes obviously caricatured his subject, so its use as a means of discovering the historical
Socarates can be dismissed; but he presented a portrait of the man that became
reality in the minds of Athenians, much like modern sketch comedy parodies
politicians, placing distorted images in the public’s mind. Plato indicated this
truth by having Socrates mention ‘‘Aristophanes’ comedy’’ as a distortion of his
teaching (Apology 19C).
Plato’s Apology, on the other hand, presents a polished speaker, well versed
in the art of speaking. Indeed, despite the traditional claim that he did not prepare a speech beforehand, Socrates presents a formal, ‘‘forensic’’ court speech
(Burnyeat 2004). Indeed, the presentation follows all of the proper rhetorical
rules. He begins with an exordium to his audience, moves to a prothesis, which
states his case, and counters with a refutation. The speech concludes with a typical digression and a final peroration (Allen 1984: 63). This polished urbane
Socrates does not match the portrait given by Xenophon, who paints him as a
harmless sage dispensing practical bits of wisdom on careers and household
management (Wilson 2007: 94). Indeed, even the exchange with Meletus in Plato’s version seems to be constructed like a Socratic dialogue (Burnyeat 2002:
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PRO | 67
Plato’s Account of the Death of Socrates
Plato’s Phaedo contains the death scene of Socrates and presents the scene
through the eyes of Phaedo, a close friend of Socrates:
Crito made a sign to the servant, who was standing by; and he went out, and having
been absent for some time, returned with the jailer carrying the cup of poison.
Socrates said: ‘‘You, my good friend, who are experienced in these matters, shall
give me directions how I am to proceed.’’ The man answered: ‘‘You have only to
walk about until your legs are heavy, and then to lie down, and the poison will act.’’
At the same time he handed the cup to Socrates, who in the easiest and gentlest
manner, without the least fear or change of color or feature, looking at the man
with all his eyes, Echecrates, as his manner was, took the cup and said: ‘‘What do
you say about making a libation out of this cup to any god? May I, or not?’’ The man
answered: ‘‘We only prepare, Socrates, just so much as we deem enough. I understand,’’ he said: ‘‘but I may and must ask the gods to prosper my journey from this
to the other world—even so—and so be it according to my prayer.’’ Then raising
the cup to his lips, quite readily and cheerfully he drank off the poison. And hitherto most of us had been able to control our sorrow; but now when we saw him
drinking, and saw too that he had finished the draught, we could no longer forbear,
and in spite of myself my own tears were flowing fast; so that I covered my face and
wept, not for him, but at the thought of my own calamity in having to part from
such a friend.
Source: Plato, Phaedo, Project Gutenberg, www.gutenberg.org/files/1658/1658-h/
1658-h.htm. (accessed May 31, 2010)
144). Trust in Plato’s account is further diminished with the ‘‘Socratic problem.’’ Plato, in other works, has obviously placed his own ideas in the mouth of
Socrates, showing developed philosophical concepts, such as that of ideal
forms. The assumption is, then, that if Plato is guilty in one place of using Socrates as a mouthpiece, he is guilty elsewhere too, and determining the line
between the historical and the fictional man is impossible. One must admit that
most likely Plato has not presented a verbatim account of the content of the trial
speech. To suggest as much shows a complete misunderstanding of classical literary technique. The possibility certainly exists that he has inserted his own
ideas into his master’s mouth to promote a particular concept. Yet, one is left to
wonder about which particular Platonic teachings are set forth in the Apology.
The purpose of the work does not seem designed to promote a particular philosophical idea, but instead, focuses on vindicating the memory of Socrates. Plato
could not have accomplished some sort of didactic goal through a complete fiction in the face of Athenians who actually remembered the trial (Vlastos 1995:
6; Fowler 2005: 65.)
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68 | ‘‘Trial of Socrates’’ was an actual event
Xenophon’s portrait, as mentioned before, is different. Whereas Plato
claimed to be an eyewitness, Xenophon admits to having received his information secondhand through the auspices of Hermogenes, traditionally shown as one
of the friends of Socrates. The contents of this Apology and the Memorabilia differ from Plato’s accounts. These are presented in more of a narrative form, and
he pursues a different agenda. Xenophon sought to create a picture of Socrates
as one who faithfully respected the gods of Athens and participated regularly in
the city’s rituals. One looks in vain for some kind of Socratic harmony, in which
the texts could be placed side by side. The Memorabilia has been demonstrated
to be a response to Polycrates’s work and thus, Xenophon has shaped his work
accordingly. Some of his assertions about being present with Socrates are suspect and obviously a literary device, but one cannot rule out his claim to have
actually heard the teacher on occasion (Marchant 2002: xiii, xiv). Once again,
though, one is left with an unsettling uncertainty about the validity of the contents of his work.
Leaving aside the ‘‘Socratic problem’’ for now, what can be known from the
sources at hand? Aristophanes, as said, can be dismissed as a concocted image
that is not ‘‘historical.’’ Plato and Xenophon have obviously fabricated elements
and style for their own purposes. Yet these two authors can be mined for a historical ‘‘core.’’ Xenophon wrote long after Plato, and he may have known of the
latter’s efforts to give an account, but one does not find him simply ‘‘plagiarizing’’ (Marchant 2002: x). Various components can be found that correspond in
their respective works, showing that each of them was at least acquainted with
actual elements that served as part of the backdrop for their own agenda. More
significant is that these elements are not essential to their basic argument, and
thus there would have been no reason to fabricate them. For example, the charge
itself is not something that either would have fabricated. Indeed, both report the
charge of impiety and corruption of the city’s youth (Plato, Apology 24B; Xenophon, Apology 11, 12; Memorabilia I.i.1).
Other elements correspond. Both make reference to Chaerephon’s inquiry of
the Delphic Oracle, in which Socrates received his mantle as wisest among men
(Plato, Apology 21A; Xenophon, Apology 14). Both refer to an exchange with
Meletus even though Xenophon merely gives an excerpt as opposed to Plato’s
actual dialogue (Plato, Apology 24A–27D; Xenophon, Apology 20). Both have
him defending against each of the charges, albeit with different emphases. Plato
has Socrates refer to the ‘‘god’’ and the ‘‘gods’’ in more vague terms, associating
his individual ‘‘spirit’’ with the divine; whereas Xenophon talks about the defendant’s association with various city cults. Although the latter likely exaggerates,
they both indicate that he addressed this charge (Plato, Apology 27D; Xenophon,
Apology 12–13). The inference that some kind of alternative fine could be paid is
reflected in both of these works, even though it is garbled in the tradition, since
Xenophon states that he refused to allow his followers to pay (Plato, Apology
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PRO | 69
38C; Xenophon, Apology 23). Regardless of the amount or the attitude behind
the counteroffer, all accounts recall Socrates making some statement about a fine.
One other element may not only illustrate an association with an actual event
in the trial, but serves as an example of how Xenophon extrapolated. In Apology
39C–D, Plato ‘‘prophesizes’’ about the ‘‘grievous’’ fate of those who unjustly condemned him. Xenophon related that he prophesized about how Anytus’s son, despite advice, would ‘‘fall into some disgraceful propensity and will surely go far
in the career of vice.’’ This fulfillment is most likely an extrapolation to provide
a vindication of Socrates, but reflects an original factor in the trial (Apology 29–
30). Further, both reference his confidence in facing death. One has difficulty seeing how, or why, both would create an element that does not seem to promote
their literary agenda (Plato, Apology 41D; Xenophon, Apology 27, 32–33).
Finally, in connection with his imprisonment, both authors refer to an attempt by
his friends to engineer his escape, which he rejected (Plato, Crito; Xenophon,
Apology 23). Once again, they do so without any obvious borrowing from each
other, but unconsciously incorporate real life events into their works.
For modern readers, Plato’s and Xenophon’s literary liberties erode confidence. Yet one must remember that authors in antiquity utilized a different
methodology in presenting events and especially speeches. As Thucydides
explained in his well-known axiom on the speeches in his work, he simply
attempted to capture the essence of what his subjects said, not to provide a verbatim report (Thucydides 2003: i.xxii.1). In the case of the Apology of Plato,
Charles Kahn noted the distinction between it and the other dialogues in that it
is the content of a public speech more in the line of Pericles’s funeral orations,
thus ‘‘quasi-historical’’ (1996: 88). Doubtless, Plato and Xenophon both placed
words in Socrates’s mouth. The contrast between the polished Plato and the
mercenary Xenophon is obvious, but both seem to have captured the essence of
Socrates even as they attempted to exonerate a man pilloried by his own community. They both drew upon their own experience of the man, coupled with
recollections of statements he made and attitudes he held. Furthermore, Plato
was not being deceitful in his efforts. He certainly based his ideas on some
formative teachings of Socrates, to which he felt free to add his own thoughts
in order to arrive at what he assumed to be a logical conclusion (Guthrie 1969:
33–34). Yet, once again, this appears to beg the question: If Socrates is a construct of Plato and Xenophon, then, is there any historicity?
One is forced to deal with the ‘‘Socratic problem’’ and whether the historical man can be separated from the literary creation. In the end, no definitive
statements can be asserted, but some conclusions can still bring one into the
arena of historicity. The usual approach in the search for the historical Socrates
is to divide Plato’s works into a chronological schema of early, middle, and
late. The assumption is that the earlier dialogues would reflect more of Socrates’s actual teachings and ideas. Yet, as Plato progressed and matured in his
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70 | ‘‘Trial of Socrates’’ was an actual event
philosophical thinking, he began to incorporate his own ideas into his Socratic
vehicle. Most efforts to separate Plato from Socrates search for stylistic and
philosophical developments, which although problematic still offer insights, despite objections (Allen 1984: 8–9; but see Wilson 2007: 101).
Robin Waterfield provides an excellent summary of the four main points used
to demonstrate a contrast between Socratic ideas and later Platonic influences.
First, there is a contrast between the ideas that one will always choose what is best
versus being controlled by one’s appetites. Second, Socrates rejects the typical
Greek attitude that one could justify harming one’s enemies, but in works chronologically identified as later, such as the Republic, the idea is actually championed.
Third, Socrates limits his inquiries to discovering moral issues, as opposed to a
focus on metaphysical explorations of the ideal (which Aristotle seems to associate with his ‘‘friends’’ [i.e., Plato] in Ethics I.vi.1). Finally, Socrates seems to proclaim that he himself knew nothing definite as opposed to a later confidence of
certainty (Waterfield 1990: 12–13). One must admit that these do not offer definitive proofs about what is distinctly Socratic, but they create a defensible position
that a progression of ideas exists in the Platonic corpus. Further, those works that
show a mature development of ideas are stylistically linked to works associated
with Theaetetus, which does offer an external historical anchor. A reference in its
introduction is made to the siege of Corinth, which is dated at 369 BCE. Therefore,
since the Apology, Crito, and Phaedo associated with the works are stylistically
distinct, the implication is that they are earlier works. One can, with logical consistency, maintain a certain amount of confidence of the existence of a ‘‘Socrates’’
closer to the man himself. With some justification, W. K. C. Guthrie calls the
Apology the most ‘‘Socratic’’ of Plato’s works (1969: 157–58). Although skeptics
complain about the inevitable reality that one can never completely separate the
Platonic Socrates from the actual man, there is truth in the statement that the
Apology does not contain any utterance that the actual Socrates could not have
reasonably stated publicly (Stryker and Slings 2005: 78).
Plato provided glimpses of the real Socrates, which calls into question the
validity of Xenophon’s portrait. Along with the Apology and the Memorabilia,
Socrates is the main character in the Oeconomicus, a work on managing the
estate, and the Symposium, which deals with conversations at a dinner party.
Socrates appears to be less witty and not as profound in Xenophon (Guthrie
1969: 15). The contrast appears to suggest that one is correct and that the other
should be jettisoned in the search for Socrates; and most scholars favor Plato as
more authentic. Yet, as Waterfield points out in defense of Xenophon’s image
of Socrates, a philosopher does not always dwell upon the lofty, but most likely
provided occasional advice on practical matters (1990: 19–20). Plus, he did not
demonstrate the capability of gleaning the more profound insights of his teacher
as Plato could and so dwells upon matters that specifically interested him. Also,
where Xenophon does take license, one is reminded once again of the literary
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PRO | 71
habits of the classical world. Xenophon is utilizing firsthand encounters, anecdotes from his friends, as well as his own limited extrapolations to portray Socrates as a harmless wise man (Wilson 2007: 96).
Guthrie summed up the best approach to the apparent discrepancies in the
sources when he indicated that Socrates had to have been a ‘‘complex character,’’ with many aspects to his personality. Thus, when each of these writers
approached their subject, they did so with their own interests and agenda
(Guthrie 1969: 8–9). They did not erase the foundational essence of Socrates
and the pivotal events in his life, nor is their literary exaggeration a deceitful
fabrication. When one considers other historical persons in antiquity, the same
tendencies apply. Jesus of Nazareth, a peasant from Galilee, carried on a teaching ministry until he ran afoul of the Jewish and Roman authorities, who executed him. His followers quickly interpreted his life and work, and not all of
them agreed on the details, but the essential historical facts remain. Alexander
the Great rose to prominence and conquered the Persian Empire. Those who
wrote afterward presented him either as a brute or a visionary. Regardless of
how one viewed him, the ancient Near East had become Greek. Harmodius and
Aristogeiton assassinated Hipparchus because of a family slight, but later Athenians elevated them as the ‘‘tyrant slayers.’’ The motives had been changed, but
the essential historicity of the event remains. Likewise, in the case of Socrates,
Xenophon and Plato may have colored events with their own style and program,
but they did not lose the basic historicity of their master defending himself
before the court of Athens, under a charge of impiety.
Another controversy that circulates around the trial of Socrates concerns the
motives of the prosecutors. On the surface, Meletus and his associates accused
the philosopher of impiety, but this charge seems difficult to define for modern
scholars. Also, the suggestion has been put forth that this action served only as
a mask for political motivations (Stone 1989: 138–39). Before addressing this
view, one must understand the nature of the charge of impiety. Socrates is being
accused of not believing in the gods of Athens and of introducing new divinities. The former is not simply a charge of atheism, although this must have
been a concern for some of the jurors, but that he did not actually participate in
the civic cults, which, being the social creature he seemed to be, is implausible
(McPherran 1998: 163–64). Yet, philosophical skepticism is not the only crime
of which he was accused. He had not been the first to question the nature of the
gods, but the latter part of the charge is more significant. Even in Euthyphro
Socrates quoted the charge that he is ‘‘a maker of gods’’ (3B) before a reference
to the city’s gods. He and Meletus were most likely referring to the claim that
he had his own divine spirit that gave him advice on occasion (Apology 31C–
D). Xenophon apparently did not understand the underlying issue and focused
on demonstrating where Socrates did participate in the civic cults. Plato, however, seemed to understand the true nature of the charge. Socrates not only
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72 | ‘‘Trial of Socrates’’ was an actual event
questioned the nature of the gods as worshiped in Athens, but also suggested
the existence of a personal spirituality that superseded the state cults. What
made him particularly dangerous was that he had a popular following among
the children of prominent citizens in Athens.
The modern approach to the trial is to assign political motives to his adversaries. This belief usually stems from Socrates’s so-called antidemocratic statements and his relationships with Critias and Alcibiades. Both of these men were
associated with oligarchic forces, and Critias stood among the Thirty Tyrants
who butchered many in Athens in 404 BCE (just five years before Socrates’s own
trial). Yet, because of the amnesty in the aftermath of the democratic restoration,
charges could not be brought for earlier political crimes. So those seeking to
accuse Socrates of political subversion in connection with these off-limit events
had to change the charge to a religious one in order to accomplish his destruction. Thomas Brickhouse and Nicholas Smith offer the best refutation of political
motivations. In truth, Socrates did make criticisms of democratic practices (see
Apology 25C for example), but his connection to those who disrupted the city is
more to the point. Both Alcibiades and Critias were his known associates, and
the assumption persisted that Socrates encouraged them in their destructive
activities. Xenophon attempted to address this issue (Memorbilia I.ii.12), but
once again, he is actually answering Polycrates. Plato’s Socrates, however, does
not mention these associates and the so-called corruption of them; so, if political
issues did hang in the background, one wonders why he would not have
addressed them a full defense (Brickhouse and Smith 1989: 71, 73–74).
In actuality, one must remember that political motives could have been in
the background, but not those suggested above (Parker 2002: 151). Unlike modern Western democracies, Athens did not attempt to separate religion and state.
A threat to the state cults equated with a threat to the state. The charge did stem
from Socrates’s personal divinity, which could undermine the civic cults, and, in
the minds of the Athenians, this made Socrates a danger (Wilson 2007: 32–33).
In turn, he could continue to teach others to follow his example of undermining
the social values of the city (Parker 2002: 153–54). One must remember that the
trial took place during a time of social and civic turmoil. Athens had recently
lost the Peloponnesian war and witnessed the dismantling of their entire empire.
The more recent horrors of the Thirty Tyrants and the upheaval of democratic
forces left the people sensitive to any activities that could further disrupt their already crumbling social and political order. Perceived attacks on religion in times
of stress tend to bring out those conservative champions of traditional beliefs
who feel compelled to protect their society. One need only look back to the
spate of impiety trials during the turmoil of the Peloponnesian war. The reason
Meletus and his cohorts targeted Socrates most likely stemmed from his public
prominence—and even because of personal animosity. For example, Anytus had
personally clashed with Socrates over the career choice of his son (Xenophon,
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PRO | 73
Apology 29–30). Furthermore, in the antisophist environment of the time, this
may have encouraged Meletus and Lyco. Given the animosity that Socrates
could provoke and the popular perception of his arrogance, he may have said or
done something that antagonized the wrong person at the wrong time.
The last assault on the historicity of Socrates’s trial and execution concerns the actual sentence itself. In Plato’s Phaedo, one is confronted with a
Socrates who calmly appropriates the poison. While chastising his friends for
their grief, he quips with his executioner and continues to philosophize about
the soul. He drank the hemlock, which slowly deadened his legs. He then lay
down to wait for the poison to slowly turn his extremities ‘‘cold and rigid’’
(Phaedo 118A). Once it reached his heart, he uttered his last words and quietly
expired. This scene has been traditionally rejected on the grounds that it does
not portray an accurate description of death by poison. Thus, Plato is obviously fictionalizing in order to create a picture of a man with impressive and
heroic character, who died in stoic control of his mind and actions (Brickhouse
and Smith 2004: 263).
The assaults on Plato’s version are commonly found in two recent articles.
Christopher Gill commented on the contrast between Plato’s depiction of death
by poison and that given by other classical writers, such as Nicander. The latter’s description is much more violent with convulsions and choking (Gill 1973:
25–28). More recently, Bonita Graves provided more clinical evaluations of
hemlock poisoning symptoms in connection with Socrates’s death (1991: 156–
68). These represent what appeared to be definitive medical proof that Plato
had sacrificed historical events for his own philosophical agenda.
Yet, Enid Bloch has impressively dismantled the arguments of Plato’s critics
(2001: 255–78). She reexamines not only the ancient sources, but also draws
exhaustively on historical evidence from medical explorations of the use of hemlock. She effectively dismantles the argument against Plato’s veracity. First, she
specifies that Plato never actually used the word hemlock, but only ‘‘the drug.’’
Later writers identified it with hemlock, which in reality refers not just to one
plant, but to a wide variety of plants in the same family, some of which can
cause convulsive seizures, but one, which does not (Bloch 2002: 259–60, 262).
Second, she provides two accounts that present ways in which the specific hemlock plant is utilized, providing symptoms that coincide with those described by
Plato. The 19th-century toxicologist John Harley experimented on himself on
two different occasions by taking doses of hemlock (Harley, 1869). In both
cases, he described the heaviness of the legs and the onset of paralysis, but commented on his ability to maintain clarity of mind. The second account is the
tragic incident of a tailor whose children presented him with what they thought
was a wild parsley sandwich. Instead, they accidentally poisoned him. The physician at the hospital interviewed all involved and cataloged the symptoms, which
involved a heaviness of the legs, paralysis, and asphyxia with no convulsions
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74 | ‘‘Trial of Socrates’’ was an actual event
(Bloch 2001: 263–64). In the final analysis, one cannot definitively reject the
plausibility of Plato’s account of the end of his master’s life.
The challenge to the historicity of the events surrounding the death of Socrates will never cease. Indeed, as Guthrie comments, if all scholars agreed on
the various issues, then the conclusions about Socrates would be suspect (1969:
8–9). As long as the ‘‘Socratic problem’’ exists, one will always have a seed of
doubt about the ‘‘historical’’ Socrates. Yet, certain facts can be maintained plausibly in the face of critics. In 399 BCE, Athens put a man named Socrates on
trial for impiety. Nobody in antiquity disputed that fact. The charges are consistent with precedent and seem to be based on actual beliefs about the gods
promoted by Socrates (beliefs that neither Plato nor Xenophon needed to fabricate to further their own agendas). That his followers did take liberties with the
actual words of Socrates is not in dispute, but once again, the practice is consistent with ancient practice. The actual man himself can still be glimpsed
behind the literature of the classical world, and his trial continues to stand as a
milestone event in the history of both Greece and humanity.
References and Further Reading
Allen, R. E. The Dialogues of Plato, Vol. 1. New Haven, CT: Yale University
Press, 1984.
Aristophones. Clouds, trans. Jeffrey Henderson in Aristophanes: Clouds, Wasps,
Peace. Loeb Classical Library, Vol. 488. Cambridge, MA: Harvard University Press, 1998.
Aristotle. Nicomachean Ethics, trans. H. Rackham. Loeb Classical Library, Vol.
73. Cambridge, MA: Harvard University Press, 2003.
Bauman, Richard. Political Trials in Ancient Greece. New York: Routledge, 1990.
Bloch, Enid. ‘‘Hemlock Poisoning and the Death of Socrates: Did Plato Tell the
Truth?’’ in The Trial and Execution of Socrates: Sources and Controversies,
ed. Thomas C. Brickhouse and Nicholas D. Smith. New York: Oxford University Press, 2001.
Brickhouse, Thomas C., and Nicholas D. Smith., eds. Routledge Philosophy
Guidebook to Plato and the Trial of Socrates. New York: Routledge, 2004.
Brickhouse, Thomas C., and Nicholas D. Smith., eds. Socrates on Trial. New
York: Oxford University Press, 1989.
Burnyeat, Myles F. ‘‘The Impiety of Socrates,’’ in Plato’s Euthyphro, Apology,
and Crito: Critical Essays, ed. Rachana Kamtekar. Lanham, MD: Rowman
and Littlefield, 2004.
Chroust, Anton-Hermann. Aristotle: New Light on his Life and on Some of his
Lost Works. Notre Dame, IN: University of Notre Dame Press, 1973.
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PRO | 75
Diogenes Laertius. On the Lives and Opinions of Eminent Persons in Philosophy.
Translated by R. D. Hicks. Loeb Classical Library, Vol. 184. Cambridge,
MA: Harvard University Press, 1925.
Fowler, Harold North. Plato: Euthyphro, Apology, Crito, Phaedo, Phaedrus.
Loeb Classical Library, Vol. 36. Cambridge, MA: Harvard University Press,
2005.
Gill, Christopher. ‘‘The Death of Socrates.’’ Classical Quarterly 23 (1973):
25–28.
Graves, Bonita M., et al. ‘‘Hemlock Poisoning: Twentieth Century Scientific Light
Shed on the Death of Socrates.’’ In The Philosophy of Socrates, edited by K.
J. Boudouris. Athens, Greece: Kardamista Publishing, 1991.
Guthrie, W. K. C. Socrates. New York: Cambridge University Press, 1969.
Harley, John. The Old Vegetable Narcautics: Hemlock, Opium, Belladonna, and
Henbane. London: Macmillan and Co., 1869.
Kahn, Charles. Plato and the Socratic Dialogues. New York: Cambridge University Press, 1996.
Marchant, E. C. Xenophon: Memorabilia, Oeconomicus, Symposium, Apology.
Loeb Classical Library, Vol. 168. Cambridge, MA: Harvard University
Press, 2002.
McPherran, Mark L. The Religion of Socrates. University Park: Pennsylvania
State University Press, 1998.
Parker, Robert. ‘‘The Trial of Socrates: And A Religious Crisis?,’’ In Religion
in Socratic Philosophy, edited by Nicholas D. Smith and Paul B. Woodruff.
New York: Oxford University Press, 2000, 40–54.
Stone, I. F. The Trial of Socrates. New York: Anchor Books, 1989.
Stryker, E., and S. R. Slings, ‘‘On the Historical Reliability of Plato’s
Apology.’’ In Plato’s Euthyphro, Apology and Crito: Critical Essays, edited
by Rachana Kametkar. Lanham, Md.: Rowman and Littlefield, 2002.
Thucydides. History of the Peloponnesian War. trans. C. F. Smith. Loeb Classical Library, Vol. 108. Cambridge, Mass.: Harvard University Press, 2003.
Vlastos, Gregory. ‘‘The Paradox of Socrates.’’ In Studies in Greek Philosophy:
Socrates, Plato, and their Tradition, Vol. 2, edited by David Graham.
Princeton, NJ: Princeton University Press, 1995.
Waterfield, Robin. Xenophon: Conversations of Socrates. New York: Penguin,
1990.
Wilson, Emily. The Death of Socrates. Cambridge, MA: Harvard University
Press, 2007.
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76 | ‘‘Trial of Socrates’’ was an actual event
CON
The ancient world speculated about the origins of the universe and the natural
forces like wind, lightning, and heat in the world. Some of the ancients wrote
about these speculations in myths and epics that used events as rhetorical devices
rather than actual chronicles of historic events. These myths and epics were testimony that ancient people were always questioning their world as expressed
through stories. In this vein, the achievement of the ancient Greeks was that they
were willing to deal with these questions in a factual and thoughtful way rather
than using stories. They were already asking how the world was made, and they
believed that basic elements were the original elements of the world. These ancient people were called the pre-Socratics, and they saw individual facts and created theories to explain the universe through natural laws. Consequently, these
pre-Socratics began the elementary roots of science. However, the Greek
approach began to change with the rise of a group of itinerant philosophers
known as the Sophists. Some philosophers claim that the historic character of
Socrates came less from the actual person than from the Sophists stance on the
world. The purpose of this section is to trace the origin of Socrates’s philosophy
and compare it, in terms of style and content, to that of the Sophists’ in order to
show that the story of the trial of Socrates, as described by Plato, was more likely
a sophistic device rather than an actual chronicle of an event.
Pre-Socratics
In discussing Socrates, we need to understand the foundations of philosophy
especially with the Greeks. The Greek philosophers asked basic questions about
the nature of reality. What is it? What is it made of? What are the elements of
world? By what law is nature made? The pre-Socratics, who flourished during
the early age of Greek prosperity, thought about these questions. These pre-Socratics, such as Thales and Anaximander, worked on speculating whether water
and the boundless or infinite were the foundation of the universe. Heraclitus
declared that the fundamental element was fire and that the world had neither
beginning nor end. For example, Democritus speculated that atoms were the
fundamental units of the universe. These pre-Socratics’ thoughts became the
fundamentals for the philosophies of the Sophists and Socrates.
The Sophists
The Sophists were a group of teachers who journeyed around Greece to teach
young men for money. They questioned the nature of reality and the nature of
human conduct. What can we know about nature? Does nature exists outside of
human perception? What is the good life? They were instructors of rhetoric,
reasoning, and skepticism to the rich people of Athens. Many of the Athenian
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CON | 77
Socrates on Sophism: Plato’s Protagoras
Plato reveals much about either his own or Socrates’s attitude toward Sophism in his Protagoras. The dialogue is between Socrates and Protagoras, the supposed first Sophist:
You are going to commit your soul to the care of a man whom you call a Sophist.
And yet I hardly think that you know what a Sophist is; and if not, then you do not
even know to whom you are committing your soul and whether the thing to which
you commit yourself be good or evil.
I certainly think that I do know, he replied.
Then tell me, what do you imagine that he is?
I take him to be one who knows wise things, he replied, as his name implies.
And might you not, I said, affirm this of the painter and of the carpenter also: Do not
they, too, know wise things? But suppose a person were to ask us: In what are the
painters wise? We should answer: In what relates to the making of likenesses, and
similarly of other things. And if he were further to ask: What is the wisdom of the
Sophist, and what is the manufacture over which he presides?—how should we answer him?
How should we answer him, Socrates? What other answer could there be but that
he presides over the art which makes men eloquent?
Yes, I replied, that is very likely true, but not enough; for in the answer a further
question is involved: Of what does the Sophist make a man talk eloquently? The
player on the lyre may be supposed to make a man talk eloquently about that
which he makes him understand, that is about playing the lyre. Is not that true?
Yes.
Then about what does the Sophist make him eloquent? Must not he make him eloquent in that which he understands?
Yes, that may be assumed.
And what is that which the Sophist knows and makes his disciple know?
Indeed, he said, I cannot tell.
Source: Plato, Protagoras, Project Gutenberg, www.gutenberg.org/files/1591/1591-h/
1591-h.htm. (accessed May 31, 2010)
politicians sent their sons to be trained by the Sophists, because the Sophists
taught their sons how to reason and argue, which were the basic skills of a politician. Rhetoric was the tool that the Sophists used when attempting to persuade
others to their views. They used irony, repetition, and logic to teach their students
how to argue with other people. Logic allowed the Sophists to teach the students
how to analyze critically the opponent’s argument for flaws as well as to organize
their speeches to persuade other people with good reasons. They were similar to
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78 | ‘‘Trial of Socrates’’ was an actual event
the modern-day lawyers of the day,
who use the same methods to argue in
court for their defendants and questioning witnesses.
In the Sophist questioning, they
decided that knowledge was based on
individual opinion and perceptions.
They decided that a person’s experience was relative to him and there
were no absolute truths of life. This
means that if a person said an object
is orange and another person said it
was red, they were both right according to their senses. As a result, the
Sophists doubted that we can know
anything for sure, and all knowledge
is relative to the person.
Greek red-figure vessel of a Sophist instructDespite their doubt of knowledge,
ing a student in rhetoric, from Cerveteri, an they believed that the study of human
ancient city northwest of Rome, 480 BCE.
beings and examining their behavior
(Jupiterimages)
was the proper subject for philosophy.
In their education of others, they
attempted to understand the best life to lead. They believed that excellence could
be taught to their students. This meant that as philosophers they wanted to understand politics, psychology, and government, because these subjects focused on
human beings in their teachings. They questioned the customs and traditions of
human society because they wanted to know how best to train their students.
The Sophists, due to their questioning of beliefs and through fostering a climate of tolerance for new beliefs, are credited with creating democracy in Athens.
Through their training of the leaders of the Athens, they allowed the leaders to
learn the process of argumentation and to understand new ideas. These processes
allowed the attitude of freedom to be maintained by these leaders. This freedom of
the mind was carried into the Athenian government, where through the force of
persuasion, they were able to create an open place for the discussion of new ideas.
This discussion of opposing arguments allows unpopular views to be voiced in the
assembly. As a result, the roots of democracy began with the Sophists teaching
these leaders how to reason and to think democratically. However, as Athens grew
more powerful, many people wanted a status quo and to keep power in the government. These Sophists would question their leaders’ motives and reasons, and
through this they created antagonism among the leaders of the day.
Protagoras (490–420 BCE) is generally regarded as the first Sophist. He
believed, like Socrates, that virtue could be taught, because men had the ability to
learn virtue. Protagoras was the first teacher of virtue, and he studied the use of
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CON | 79
language as a way to teach virtue. Protagoras also said that he viewed all truth as
dependent on the individual. His famous quote is: ‘‘Man was the measure of all
things.’’ This statement indicates his belief in relativism. Furthermore, Protagoras
believed that we cannot know whether there are gods, because life is too brief
and because of the mystery of the subject. However, he viewed that man was the
measure of all things or that all truth depended on him. He also said that if you
have two arguments, usually the one that you avoid the most is the more truthful
of the arguments. This belief shows a type of argument (Guthrie 1971: 262–63).
Others include Gorgias, Prodicus, Hippias, Lycophron, Callicles, and Cratylus. Gorgias (487–376 BCE) originated from Sicily. He made use of paradox
and exaggeration as methods of persuasion in rhetoric, which Socrates used in
the Apology (Kennedy 1972: 31). Prodicus (465–415 BCE) believed in the importance of the exact use of words and style in rhetoric, which Socrates also
believed about philosophy. Hippias of Elis (was born about the middle of the
fifth century BCE), contributed the meaning of words, rhythm, and literary
style to the rhetorical art. Lycophron was a Sophist who believed that law was
a convention made by man. Callicles argued that laws were made by men for
their own interests and not by gods. Cratylus, another Sophist, believed that
words changed so much that communication was impossible. All these
Sophists echoed themes that Socrates would emulate or challenge in Plato’s
dialogues.
Socrates: Background
There was one philosopher thought to be a Sophist, because some of his beliefs
were similar. This philosopher was Socrates (470–399 BCE), who was born in the
artisan class. He was very educated, and he fought in a war. People thought he
was very disciplined, because he could stand for a long time and endure cold
weather. He married a woman named Xanthippe, who was his wife for a long
time. Socrates used to go into the agora, the marketplace, to discuss philosophy
with young people. He conducted dialogues discussing ethical and human issues.
Many contemporaries thought he was a Sophist because of the way he conducted arguments. He attempted to conduct a rhetorical discussion like the
Sophists would. He would ask questions by giving a definition and answer with
another question until the essence of the definition was found. Through constant
questioning and doubt, he would find the essence of the words or topic of discussion. He attempted to open the listener to other possibilities than their own
beliefs. This was called the Socratic method.
Diogenes Laertius, a Greek historian, wrote the Lives and Opinions of Eminent Philosophers in 300 CE. In this book, he claims that Protagoras was the
creator of the Socratic method because he created a method of arguing that was
similar to the Socratic method. They both argued claims by putting forth a
counterclaim and then choosing the one that was least acceptable to argue. By
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80 | ‘‘Trial of Socrates’’ was an actual event
doing this, they could find the truth by examining the strengths and weaknesses
of the counterclaims.
Like the Sophists, Socrates believed that philosophy was the most important
study of man. He also believed that excellence could be taught to the student,
but that teaching helped the student remember his own thoughts about virtue.
Thus, Socrates felt that virtue was an important part of life, and living virtuously was the best way to live like the Sophists.
Socrates had mixed opinions about the Sophists. He did praise them as
being better educators than he himself was, and he also sent a student to study
under the Sophists. His contemporaries also believed him to be a Sophist,
because he taught like them. For example, Aristophanes, a comic playwright,
also associates Socrates with being a Sophist.
But Socrates challenged the skepticism and relativism of the Sophists. As a
result, Socrates differed with the Sophists on philosophical issues, but he used
Sophist tools to seek the truth.
The Apology : A Sophists defense
In the Apology, Socrates uses many of the Sophists’ tools to teach his beliefs about
philosophy, virtue, and the moral conduct of life. The charges against him were the
same charges that the Athenian leaders leveled against the Sophists. They were
questioning the traditions, religions, and philosophical basis of the Athenian society. Socrates was also questioning the basis and the tolerance that the Sophists had
developed, because many Athenians were too conservative to allow for tolerance.
Socrates challenged many of the aristocrats as well as taught the children of
these aristocrats. Because of these challenges to their thinking, many of the aristocrats and leaders thought he was corrupting the youth of the city and challenging religion. He made these young people think! The leaders felt threatened
because this type of thinking could mean the end of their power. Socrates was
very similar to the Sophists in that he made people think about the assumptions
on which they based their ethics and knowledge. Socrates claimed he had been
told by an oracle to embark on this mission of questioning in order to find wisdom. He knew he did not have all the answers, but the leaders thought that they
did. Socrates challenged this and took away their pretence to wisdom. As a
result of being exposed, they felt threatened because they felt their influence
over the people would be reduced. As a result of Socrates’s seeking for wisdom,
he disturbed the guardians of the society, who brought him up on charges of
corrupting the youth. The Apology strongly supports the belief that Socrates
acted like a Sophist in his life, even up to his death, to the point of using Sophistries to defend himself in the court. Furthermore, Socrates even had people
questioning their own immortality and their religion, because he too had to face
death because of his Sophist-like attacks against the conservative leaders.
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CON | 81
In his use of Sophist tools in the Apology, Socrates uses a logical argument
of generalization and exceptions in his defense against corruption of youth. Socrates was defending himself against the charges of being a corrupter of youth
by comparing himself as only one corrupter of the youth among many supporters of the youth. Socrates raises the question that if there is only one corrupter,
how can he influence so many people? Is he the only exception? He is using a
Sophistry to logically point out a fallacy or untruthfulness of the charge to his
side. This Sophism was displayed when he was questioning Miletus and posing
questions like a Sophist would in court.
Socrates was accused in the Athenian court of having taught evil men such as
Critias, Alciabiades, and Charmides, who had rebelled and attacked the Athenian
state in the past. His defense, another sophistry, was to say that he did not teach
them anything or that his teachings had nothing to do with their evil lives. This is
a Sophism that attempted to exclude him by explaining that there might be other
choices than what they accused him of. He is pointing out that they chose their
evil lives and that his teachings had nothing to do with their evil actions.
He adds to this defense that if he had corrupted the youth, he did this involuntarily and so must be absolved of the charges. If a man involuntary commits
evil, it may be true in a transcendental way to absolve responsibility. However,
in a practical sense, it absolves all criminals of responsibility, because they all
would say that they committed it because of other forces. Thus he says that it is
relative to the person. He also defends himself by saying the relatives did not
charge him with the crime, so why should he be held responsible. These relatives should have witnessed against him for corrupting the youth.
In terms of his defense about not believing in gods, he uses another
Sophism by saying that he believes in the sons of gods or lesser divinities. He
was also practicing the minimal religious rituals of the times. In saying that he
believes in these lesser divinities, he does not commit himself to believing in
the state gods or to those of the Greek mythology. He is just saying he does not
know about them. This is similar to Protagoras’s belief about the gods. In addition, he supports his belief in this demon or guiding spirit that led him to this
philosophical journey. Socrates also is saying that this is unimportant to the paramount duty of doing right and self-examination, which is the core of religion.
In the last part of his speech, he tries to distance himself from the Sophists,
but maybe he is trying to claim that he is a better Sophist. He believes that he
was on a divine mission to seek wisdom and to support the youth, which was accidental and nebulous, but he still went ahead with his questions. He also states
that he will subject himself to divine will, because he doesn’t know anything
about the afterlife, other than as a long sleep, which again cast doubts on issues
in which people believe. Socrates also sees that his judges appear a little haughty,
but he continues teaching as well as philosophizing until the end in order to get
the judges to question their assumptions. In a sense, he was teaching as his
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82 | ‘‘Trial of Socrates’’ was an actual event
student Plato would teach to a Sophist whom he disliked. However, Socrates
attempted to portray human excellence throughout the trial.
Many historians have claimed that Plato hated the Sophists and the Athenians because of their condemnation of Socrates. Because of this hatred, he
denied democracy, liberalism, and relativism as threats to true philosophy, which
involves finding the ideals of life and the virtues of excellent living. Plato saw
that Socrates used many of the Sophists’ tools, but he went further in using them
to seek the absolute truth and values in life. As a result, Socrates portrayed himself as a transitional philosopher using the Sophists’ methods to find the absolute
values of the classical philosopher.
References and Further Reading
De Romilly, Jaqueline. The Great Sophists in Periclean Athens. Trans. Janet
Lloyd. Oxford: Clarendon, 1992.
Denyer, Nicholas, ed. Protagoras and Plato. New York: Cambridge University
Press, 2008.
Diogenes Laertius. Lives of Eminent Philosophers. Trans. R. D. Hicks. 2 vols.
Cambridge, MA: Harvard University Press, 1959.
Guthrie, W. K. C. The Sophists. New York: Cambridge University Press, 1971.
Kennedy, George. The Art of Persuasion in Greece. Princeton, NJ: Princeton
University Press, 1963.
Kerferd, G. B. The Sophistic Movement. New York: Cambridge University
Press, 1981.
Rankin, H. D. Sophists, Socratics and Cynics. London: Croom Helm, 1983.
Schiappa, Edward. Protagoras and Logos. Columbia: University of South Carolina Press, 1991.
Sprague, Rosamund Kent, ed. The Older Sophists: A Complete Translation by
Several Hands. Columbia: University of South Carolina Press, 1972.
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