Gòrgias
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~58.500 paraules · 278 passatges
Cita aquesta obra
- APAPlató. (n.d.). Gorgias [Gòrgias]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/plato/gorgias
- MLAPlató. Gorgias [Gòrgias]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/plato/gorgias.
- ChicagoPlató. Gorgias [Gòrgias]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/plato/gorgias.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
Contra els mestres de retòrica: si l'orador convenç sense saber, què ven exactament? Deriva cap a la pregunta greu, si val més cometre una injustícia o patir-la.
Context i història
El diàleg on Sòcrates diu que prefereix patir el mal que fer-lo, i on Cal·licles li replica que la justícia és un invent dels febles per frenar els forts —un argument que Nietzsche recolliria vint-i-tres segles després. És la discussió més dura de Plató sobre el poder.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
the art of politics, which attends on the soul, having a legislative part and a judicial part; and another art attending on the body, which has no generic name, but may also be described as having two divisions, one of which is medicine and the other gymnastic. Corresponding with these four arts or sciences there are four shams or simulations of them, mere experiences, as they may be termed, because they give no reason of their own existence. The art of dressing up is the sham or simulation of gymnastic, the art of cookery, of medicine; rhetoric is the simulation of justice, and sophistic of legislation. They may be summed up in an arithmetical formula:— Tiring: gymnastic:: cookery: medicine:: sophistic: legislation. And, Cookery: medicine:: rhetoric: the art of justice. And this is the true scheme of them, but when measured only by the gratification which they procure, they become jumbled together and return to their aboriginal chaos. Socrates apologizes for the length of his speech, which was necessary to the explanation of the subject, and begs Polus not unnecessarily to retaliate on him. “Do you mean to say that the rhetoricians are esteemed flatterers?” They are not esteemed at all. “Why, have they not great power, and can they not do whatever they desire?” They have no power, and they only do what they think best, and never what they desire; for they never attain the true object of desire, which is the good. “As if you, Socrates, would not envy the possessor of despotic power, who can imprison, exile, kill any one whom he pleases.” But Socrates replies that he has no wish to put any one to death; he who kills another, even justly, is not to be envied, and he who kills him unjustly is to be pitied; it is better to suffer than to do injustice. He does not consider that going about with a dagger and putting men out of the way, or setting a house on fire, is real power.…