The Works of Plato

to me, Hippocrates will not suffer what he would have suffered had he associated with any other of the sophists: the others, you see, directly mistreat the youths, since they, having fled from technical exercises, are dragged back against their will and thrown into various techniques original: "οἱ μὲν γὰρ ἄλλοι λωβῶνται τοὺς νέους, τὰς γὰρ τέχνας αὐτοὺς πεφευγότας ἄκοντας πάλιν αὖ ἄγοντες ἐμβάλλουσιν εἰς τέχνας." by teaching them calculation, astronomy, geometry, and music—and here he glanced at Hippias—whereas he who comes to me will learn nothing else but that for which he came. This learning is skill in domestic relations original: "τὸ δὲ μάθημά ἐστιν εὐβουλία περὶ τῶν οἰκείων.", so as to manage one's own house as well as possible, and also in public relations, so as to be as capable as possible in both deeds and speech concerning the city.

— Do I understand your word correctly, I asked? It seems to me that you mean the political art from the Greek politikē technē and promise to make people good citizens.

— With precisely this announcement, he said, I come forward, Socrates original: "Αὐτὸ μὲν οὖν τοῦτό ἐστιν,... τὸ ἐπάγγελμα, ὃ ἐπαγγέλλομαι".

X. You possess a beautiful art, I said, if indeed you possess it; speaking with you, one does not need to say anything other than what I truly think. I thought, Protagoras, that this could not be learned, but since you say it can, I do not know how not to believe you. I am obligated to say why I assume it is unlearnable, and that people cannot arrange this for others. The fact is that I, like the other Hellenes, recognize the Athenians as wise. And I see that when we gather in the popular assembly, if the city needs to do something regarding construction, builders are called as advisors in matters of building; if regarding shipping, then shipwrights; and in the same way in all other things which they think can be learned and taught. If, however, someone else attempts to advise them whom they do not consider a master, even if he is extremely handsome, wealthy, and of noble birth, they do not accept his advice in the slightest, but raise laughter and noise, until the one attempting to speak either retreats, intimidated, or the guards drag him away and push him out original: "οἱ τοξόται" — armed archers who maintained public order, mostly state-owned slaves from Scythia, hence also called "Scythians." by order of the presiding officers. This, then, is how they act in matters they believe depend on art. But when it is necessary to consult on something regarding the administration of the city, anyone at all stands up and advises them on this—be it a carpenter, a copper-smith, a shoemaker, a merchant, a ship-owner, rich or poor, noble or low-born—and no one reproaches them for this, as in the first case, for having no learning and no teacher, yet daring to step forward with their advice. It is clear that they do not consider this matter to be subject to learning. It is not only the general opinion of the city that is like this, but also, in particular, the wisest and best of our citizens are unable to pass on the very excellence they possess to others. Take Pericles, the father of these very youths: in whatever subjects they had teachers, he provided them with a correct and elegant upbringing, but in the matters in which he himself is wise, he neither educated them himself nor passed it on to others, and they wander around as if grazing at liberty, hoping to stumble upon virtue by chance. Or, if you wish, consider that same man, Pericles, who, being the guardian of Clinias, the younger brother of this Alcibiades, and fearing that Alcibiades would corrupt him, separated them and gave Clinias to the house of Ariphron for his education—yet not six months passed before he gave him back, not knowing what to do with him. I could name a multitude of others who, while being good citizens themselves, never made anyone better, neither those in their own household nor strangers. So, Protagoras, looking at this, I do not think virtue can be taught; but hearing you speak, I turn back and think that you speak sense, as I assume you have experienced much, learned much, and discovered some things yourself. If you can show us more clearly that virtue can be learned, do not be stingy, and show us.