Protagoras.
Analysis.
the untrained ; (2) Because the wisest and best Athenian citizens 320
Analysis, do not teach their sons political virtue. Will Protagoras answer
these objections ?
Protagoras explains his views in the form of an apologue, in
which, after Prometheus had given men the arts, Zeus is repre- 321
sented as sending Hermes to them, bearing with him Justice and
Reverence. These are not, like the arts, to be imparted to a few 322
only, but all men are to be partakers of them. Therefore the 323
Athenian people are right in distinguishing between the skilled
and unskilled in the arts, and not between skilled and unskilled
politicians, (i) For all men have the political virtues to a certain
degree, and are obliged to say that they have them, whether they
have them or not. A man would bo thought a madman who
professed an art which he did not know ; but he would be equally
thought a madman if he did not profess a virtue which he had not.
(2) And that the political virtues can be taught and acquired, in 324
the opinion of the Athenians, is proved by the fact that they
punish evil-doers, with a view to prevention, of course— mere 325
retribution is for beasts, and not for men. (3) Again, would parents
who teach their sons lesser matters leave them ignorant of the
common duty of citizens.? To the doubt of Socrates the best
answer is the fact, that the education of youth in virtue begins
almost as soon as they can speak, and is continued by the state 326
when they pass out of the parental control. (4) Nor need we
wonder that wise and good fathers sometimes have foolish and
worthless sons. Virtue, as we were saying, is not the private 327
possession of any man, but is shared by all, only however to the
extent of which each individual is by nature capable. And, as a
matter of fact, even the worst of civilized mankind will appear
virtuous and just, if we compare them with savages. (5) The 328
error of Socrates lies in supposing that there are no teachers of
virtue, whereas all men are teachers in a degree. Some, like
Protagoras, are better than others, and with this result we ought
to be satisfied.
Socrates is highly delighted with the explanation of Protagoras. 329
But he has still a doubt lingering in his mind. Protagoras has
spoken of the virtues : are they many, or one ? are they parts of a 330
whole, or different names of the same thing ? Protagoras replies
that they are parts, like the parts of a face, which have their
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Analysis 320–330.