Subordinate to the main purpose of the dialogue are some other questions, which may be briefly considered:—
a. The antithesis of good and pleasure, which as in other dialogues is supposed to consist in the permanent nature of the one compared with the transient and relative nature of the other. Good and pleasure, knowledge and sense, truth and opinion, essence and generation, virtue and pleasure, the real and the apparent, the infinite and finite, harmony or beauty and discord, dialectic and rhetoric or poetry, are so many pairs of opposites, which in Plato easily pass into one another, and are seldom kept perfectly distinct. And we must not forget that Plato’s conception of pleasure is the Heracleitean flux transferred to the sphere of human conduct. There is some degree of unfairness in opposing the principle of good, which is objective, to the principle of pleasure, which is subjective. For the assertion of the permanence of good is only based on the assumption of its objective character. Had Plato fixed his mind, not on the ideal nature of good, but on the subjective consciousness of happiness, that would have been found to be as transient and precarious as pleasure.
b. The arts or sciences, when pursued without any view to truth, or the improvement of human life, are called flatteries. They are all alike dependent upon the opinion of mankind, from which they are derived. To Plato the whole world appears to be sunk in error, based on self-interest. To this is opposed the one wise man hardly professing to have found truth, yet strong in the conviction that a virtuous life is the only good, whether regarded with reference to this world or to another. Statesmen, Sophists, rhetoricians, poets, are alike brought up for judgment. They are the parodies of wise men, and their arts are the parodies of true arts and sciences. All that they call science is merely the result of that study of the tempers of the Great Beast, which he describes in the Republic.
c. Various other points of contact naturally suggest themselves between the “Gorgias” and other dialogues, especially the Republic, the “Philebus,” and the “Protagoras.” There are closer resemblances both of spirit and language in the Republic than in any other dialogue, the verbal similarity tending to show that they were written at the same period of Plato’s life. For the Republic supplies that education and training of which the “Gorgias” suggests the necessity. The theory of the many weak combining against the few strong in the formation of society (which is indeed a partial truth), is similar in both of them, and is expressed in nearly the same language. The sufferings and fate of the just man, the powerlessness of evil, and the reversal of the situation in another life, are also points of similarity. The poets, like the rhetoricians, are condemned because they aim at pleasure only, as in the Republic they are expelled by the State, because they are imitators, and minister to the weaker side of human nature. That poetry is akin to rhetoric may be compared with the analogous notion, which occurs in the “Protagoras,” that the ancient poets were the Sophists of their day. In some other respects the “Protagoras” rather offers a contrast than a parallel. The character of Protagoras may be compared with that of Gorgias, but the conception of happiness is different in the two dialogues; being described in the former, according to the old Socratic notion, as deferred or accumulated pleasure, while in the “Gorgias,” and in the “Phaedo,” pleasure and good are distinctly opposed.
This opposition is carried out from a speculative point of view in the “Philebus.” There neither pleasure nor wisdom are allowed to be the chief good, but pleasure and good are not so completely opposed as in the “Gorgias.” For innocent pleasures, and such as have no antecedent pains, are allowed to rank in the class of goods. The allusion to Gorgias’ definition of rhetoric (“Philebus” 58 A, B; compare “Gorgias” 452 D, E), as the art of persuasion, of all arts the best, for to it all things submit, not by compulsion, but of their own free will—marks a close and perhaps designed connection between the two dialogues. In both the ideas of measure, order, harmony, are the connecting links between the beautiful and the good.
In general spirit and character, that is, in irony and antagonism to public opinion, the “Gorgias” most nearly resembles the “Apology,” “Crito,” and portions of the Republic, and like the “Philebus,” though from another point of view, may be thought to stand in the same relation to Plato’s theory of morals which the “Theaetetus” bears to his theory of knowledge.
d. A few minor points still remain to be summed up: (1) The extravagant irony in the reason which is assigned for the pilot’s modest charge (512); and in the proposed use of rhetoric as an instrument of self-condemnation (480); and in the mighty power of geometrical equality in both worlds (508). (2) The reference of the mythus to the previous discussion should not be overlooked: the fate reserved for incurable criminals such as Archelaus (525); the retaliation of the box on the ears (527); the nakedness of the souls and of the judges who are stript of the clothes or disguises which rhetoric and public opinion have hitherto provided for them (523; compare
