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Callicles

Callicles (Greek: Καλλικλῆς; late 5th century BC) was an Athenian orator and aspiring politician, best known as a principal interlocutor in Plato's dialogue Gorgias, where he defends a doctrine of natural justice positing that the superior and more capable naturally dominate the inferior, in defiance of egalitarian conventions established by the weak to curb the strong.^[1] His views, articulated in extended exchanges with Socrates, equate the good life with unlimited self-gratification and mastery through rhetoric, portraying philosophy as a hindrance to effective statesmanship and real-world power.^[1] Plato presents Callicles as unyielding to Socratic refutations, invoking poetic authority like Pindar to affirm a cosmic hierarchy favoring the bold over the restrained.^[2] All extant knowledge of Callicles derives exclusively from this Platonic source, raising questions about potential dramatization, though classical scholar E.R. Dodds argued in his edition of the Gorgias for his historicity as a figure possibly connected to Plato's family circle and deceased young, aligning with the dialogue's contemporary Athenian setting around 427 BC during Gorgias's visit.^[3] Callicles' uncompromising stance—equating restraint with unnatural perversion and praising unchecked appetite as virtue—has drawn later comparisons to proto-Nietzschean vitalism, underscoring enduring tensions between power-driven realism and moral universalism in Western thought.^[2] No independent corroboration exists beyond Plato, rendering assessments of his influence speculative, yet his role highlights sophistic challenges to emerging philosophical ideals of justice.^[1]

Historical Context

Identity and Existence

Callicles appears in Plato's dialogue Gorgias as a young Athenian hosting the sophist Gorgias at his home in Athens, portrayed during a conversation involving rhetoric and politics.^[4] The dramatic setting of the Gorgias is placed by scholars between approximately 430 and 405 BC, aligning with the Peloponnesian War era (431–404 BC).^[5] This timeframe positions Callicles as a contemporary of Socrates (c. 469–399 BC) and Gorgias (c. 483–376 BC), with whom he engages directly in the text.^[6] No independent writings or biographical details survive from Callicles himself, making Plato's depiction the primary attestation of his character and activities.^[7] Aristotle references Callicles as a proponent of the antithesis between nomos (convention) and physis (nature), indicating awareness of him as a figure associated with such views beyond Plato's work.^[8] Aulus Gellius later includes him among opponents of philosophy, further suggesting ancient recognition as a distinct individual.^[8] These allusions imply Callicles functioned as a rhetorician or political thinker in late fifth-century BC Athens, though lacking corroboration from inscriptions, decrees, or other non-dialogue sources. Scholars debate the extent to which Plato invented or amplified Callicles' traits for dramatic purposes, given the absence of external historical traces, which is unusual for such a vivid interlocutor amid real figures like Gorgias and Polus.^[7] Nonetheless, the inclusion of specific details—such as his friendship with Demos, son of Pyrilampes—lends circumstantial support to his existence as a historical Athenian of the period, rather than a pure fabrication.^[9] His likely lifespan thus spans the turbulent decades of the Peloponnesian War, contemporary with democratic shifts and sophistic influences in Athens.^[5]

Athenian Background and Associations

Callicles, an Athenian figure active in the late fifth century BC, is attested primarily as the host of the Sicilian sophist Gorgias during the latter's embassy to Athens in 427 BC, forging a key association in rhetorical circles that emphasized persuasive speech for political influence.^[10] This connection positioned him within the elite networks of democratic Athens, where sophists like Gorgias advised on alliances and oratory amid the city's imperial expansion.^[5] As a young aristocrat, Callicles exemplified the practical orientation of Athenian nobles toward public affairs, hosting intellectual gatherings that blended sophistic training with aspirations for leadership in the assembly and courts.^[9] Athens' political landscape during Callicles' era was defined by the Peloponnesian War (431–404 BC), which intensified imperial ambitions inherited from Periclean strategies and exposed vulnerabilities in democratic decision-making. The disastrous Sicilian Expedition (415–413 BC), launched under demagogic impulses, resulted in the loss of over 40,000 troops and ships, eroding confidence in popular sovereignty and amplifying elite critiques of mob rule.^[11] These strains culminated in oligarchic coups—the Four Hundred in 411 BC and the Thirty Tyrants in 404 BC—episodes that revealed underlying anti-democratic sentiments among aristocrats wary of Athens' "tyranny" over allies, as Pericles himself had acknowledged.^[5]^[11] Such turbulence likely informed Callicles' immersion in Periclean-era legacies of power politics, where rhetoric served not abstract ideals but the pursuit of dominance in a direct democracy prone to factionalism.^[12] His engagements underscored a preference for realpolitik over contemplative withdrawal, aligning with sophistic emphases on adapting to Athens' volatile assemblies and juries.^[13] This environment, marked by war's causal pressures on governance, cultivated associations that prioritized effective statesmanship amid democratic excesses.^[7]

Portrayal in Plato's Gorgias

Entry into the Dialogue

In Plato's Gorgias, the dialogue unfolds at the house of Callicles in Athens, where the Sicilian rhetorician Gorgias is lodged as a guest following a public demonstration of his art. Callicles, present from the outset as the host facilitating the private audience sought by Socrates and his companions, initially observes silently as Socrates questions Gorgias on the nature and teachability of rhetoric, then shifts to cross-examining Polus after Gorgias withdraws from the fray.^[1] Around Stephanus pagination 484c, Callicles abruptly intervenes in the heated exchange between Socrates and a faltering Polus, commanding Socrates to cease his line of inquiry lest Polus suffer further embarrassment.^[14] This entry portrays Callicles as a vigorous youth, admitting to past moderate dalliance with philosophy suitable for the young but decrying its prolonged practice as a path to ruin and impotence in public life.^[14] His words urge a pivot from dialectical subtleties to "greater matters," underscoring his role as Gorgias's defender and advocate for rhetoric's primacy in achieving practical dominance over mere theoretical knowledge.^[1] The interruption highlights his passionate temperament and assertive dominance, as he seizes control to rescue Polus and redirect the discussion toward ambitions aligned with political efficacy.^[14] Callicles's emotional stake emerges through his evident irritation at Socratic probing, which has rendered Polus incoherent and threatened the rhetoricians' position; this reflects his own aspirations intertwined with rhetorical prowess and frustration at philosophy's perceived irrelevance to real power dynamics.^[1] As host, he embodies the dramatic tension between intellectual scrutiny and worldly assertion, setting a confrontational tone without yet delving into substantive positions.^[15]

Key Exchanges with Socrates

Callicles assumes control of the defense following Polus' concessions, initially upholding Gorgias' rhetoric as a potent instrument for influence while personally endorsing the superior individual's right to dominate for self-gratification (484c-486c).^[16] This shifts dynamically as Socrates counters with targeted inquiries, prompting Callicles to intensify his stance by prioritizing unchecked personal advantage over egalitarian norms (491d-492c).^[17] Socrates' elenctic approach dominates the rhetoric, systematically dismantling apparent contradictions through relentless questioning, which exposes gaps in Callicles' assertions and elicits grudging admissions on aligned virtues like temperance and equity. Callicles responds with evident frustration and evasion, frequently interrupting to challenge the fairness of Socrates' verbal maneuvers or refusing to pursue lines of inquiry that disadvantage his position, thereby highlighting the adversarial tension in their verbal sparring. The dialogue crescendos in an extended probe into psychic order, where Socrates contrasts the balanced soul—governed by reason over excess—with the chaos of insatiable urges, pressing Callicles toward concessions on self-mastery as preferable to licentious rule (499b-507a).^[17] Despite these yields, Callicles maintains resistance, yielding superficial accord while evading deeper commitment, which underscores the unresolved rhetorical standoff and Socrates' partial success in unsettling his opponent's coherence.^[2]

Core Philosophical Views

Distinction Between Natural and Conventional Justice

Callicles asserts that justice according to nature (physis) entails the right of the superior—defined as the stronger, better, or more capable—to dominate and acquire more than the inferior, reflecting an innate hierarchy observable in the natural world. He draws on empirical patterns in the animal kingdom, where "the stronger animals... rule over the weaker and have more than they," devouring or subjugating the less capable as a matter of survival and order.^[17] This principle extends to cosmic and human scales, where causal efficacy determines outcomes: the powerful prevail because their strength enables conquest and control, unhindered by imposed restraints.^[17]^[20] In opposition, conventional justice (nomos), embodied in laws and democratic norms, enforces artificial equality, prohibiting the superior from exceeding their share and thereby inverting the natural order. Callicles attributes this egalitarian system to the weak majority, who, being "the more numerous," craft laws out of self-preservation to deter the strong from claiming what nature entitles them to, framing excess as injustice while protecting their own mediocrity.^[17] Such conventions arise from resentment, prioritizing numerical consensus over inherent superiority and stifling the dynamic hierarchies that drive progress and dominance.^[21] Callicles grounds his view empirically in historical precedents of rule by the capable, such as stronger city-states subjugating weaker ones through conquest, where the outcome validates the victors' natural entitlement rather than abstract moral claims.^[17] This prioritizes effective power—demonstrated by the ability to impose will—over egalitarian ideals, which he sees as a contrived barrier to the superior's fulfillment, unsupported by the causal realities of predation, expansion, and hierarchy prevalent across species and societies.^[22]^[20]

The Great-Souled Man and Unlimited Appetites

In Plato's Gorgias, Callicles portrays the megalopsychos (great-souled man) as an ideal figure whose soul and body are cultivated to vast proportions, enabling the harboring and relentless satisfaction of expansive appetites without boundary, which he equates with genuine freedom and self-mastery.^[1] This expansion contrasts with the constrained existence of ordinary individuals, whom Callicles likens to vessels or animals with limited capacity for desire, such as cats or infants who cease pursuing pleasure once basic needs are met (491e–492a).^[1] For Callicles, true excellence lies not in restraining appetites through temperance— a vice fit only for the enslaved—but in amplifying them through habitual indulgence, allowing the superior individual to dominate resources and opportunities indefinitely (490a–491d).^[1] Callicles ties this vision to a form of hedonism grounded in natural processes, where pleasure arises from the continuous replenishment of bodily and psychic voids, akin to filling a leaking jar that never overflows due to perpetual acquisition (492b–c).^[1] Strength manifests in the capacity to generate and fulfill these unlimited desires, requiring virtues of courage to seize what is desired and practical wisdom to secure the means, rather than the conventional virtues of moderation or equitable distribution that curtail natural hierarchies.^[21] He dismisses self-control as a pathology that atrophies the soul, arguing that the great-souled man achieves eudaimonia by ruling over others to sustain his pleasures, unhindered by internal limits or external laws (491a–b).^[1] This elite archetype stands in opposition to the "small-souled" masses, whose envy and weakness lead them to fabricate conventions of equality and justice, ostensibly to protect the vulnerable but in reality to suppress the potential of the naturally stronger to consume disproportionately (483a–484c, echoed in 490a).^[1] Callicles contends that such restraints prevent the superior from fulfilling their inherent right to more, preserving a mediocrity that benefits the many at the expense of human excellence.^[21] By prioritizing unlimited appetite satisfaction over communal norms, the megalopsychos embodies Callicles' natural order, where power derives from unchecked vital expansion rather than imposed symmetry.^[1]

Critique of Philosophical Life and Democracy

Callicles portrays philosophy as suitable only for the young, warning that prolonged engagement erodes practical competence, leaving practitioners defenseless in courts and assemblies where rhetorical skill determines outcomes (Gorgias 484c–485e).^[17] He illustrates this by likening the philosopher to a man ignorant of forensic tactics, easily victimized by sharper adversaries despite theoretical wisdom, rendering such individuals ridiculous and ineffective in real-world power struggles.^[7] This critique stems from his observation that introspective pursuits detach one from the exigencies of civic life, producing idealists incapable of wielding authority or countering demagoguery. In Callicles' view, democracy exemplifies this enfeeblement, as it empowers the numerically superior but inherently weaker masses to dominate the naturally stronger elite, inverting the rightful order through egalitarian flattery rather than merit-based rule.^[7] He argues that democratic mechanisms, driven by the whims of the many, prioritize short-term appeasement of base appetites over disciplined hierarchy, fostering societal decay by restraining the ambitious few who could impose vigor and direction.^[17] This system, he contends, masquerades as justice but in practice suppresses natural inequalities, yielding rule by the inferior whose collective mediocrity stifles progress and strength (Gorgias 488b–490a).^[7] Callicles favors a realpolitik approach where adept leaders harness rhetoric not for ethical persuasion but to manipulate laws, juries, and institutions toward personal ascendancy and the fulfillment of expansive desires.^[17] Effective statesmen, in his estimation, transcend philosophical scruples to exploit public discourse, bending conventions to align with natural superiority and thereby securing dominance without the constraints of democratic consensus or moral restraint (Gorgias 485d–486c).^[7] This pragmatic mastery of power dynamics, he asserts, marks true competence over the contemplative idleness that philosophy induces.

Scholarly Interpretations

Classical and Pre-Modern Readings

In ancient philosophical traditions following Plato, Callicles was generally regarded as a representative of sophistic rhetoric and moral relativism, whose arguments in the Gorgias served to underscore the refutation of natural injustice by Socratic dialectic. Later Platonists, including Neoplatonists such as Proclus (c. 412–485 AD), interpreted the dialogue through a hierarchical lens, positioning Callicles' advocacy for unlimited desires and rule by the strong as an inferior mode of discourse subordinate to philosophical purification of the soul.^[23] Proclus' commentary on Platonic texts emphasized the Gorgias as a critique of appetite-driven politics, viewing Callicles' position as exemplifying the excess of material existence over the ascent to the Forms.^[24] Aristotle (384–322 BC), while not directly naming Callicles, addressed analogous ideas in his Nicomachean Ethics (Book IV, 1123a–1125a), where the virtue of magnanimity (megalopsychia) describes the great-souled individual deserving of honors for superior achievements, echoing Callicles' praise for the naturally dominant man but constraining it within moderation and ethical balance to avoid vice.^[25] This framework implicitly critiques sophistic excess by integrating strength with justice, revealing underlying tensions between Socratic restraint and the allure of unbridled power in ethical theory.^[26] Pre-modern Christian and medieval interpreters largely subordinated Callicles to broader dismissals of pagan sophistry as advocacy for vice and disorder, often merging his views with Thrasymachus' in Plato's Republic. Early Church Fathers rejected such challenges to conventional morality as incompatible with divine law, seeing them as relativistic threats to virtue.^[27] Thomas Aquinas (1225–1274), in his natural law theory, affirmed hierarchical orders in society and creation derived from God's eternal law, but distanced them from Callicles' appetite-based naturalism by subordinating human rule to rational participation in divine reason (Summa Theologica Ia-IIae, q. 91).^[28] Direct engagements remained rare, with Callicles typically invoked in generalized critiques of anti-Socratic tropes rather than standalone analysis.

Modern Influences and Nietzsche Debates

Nietzsche expressed admiration for Callicles' rejection of egalitarian conventions in unpublished Nachlass notes, where he praised the Sophists' "moral frankness" akin to Callicles' assertion that the strong naturally dominate the weak, resonating with Nietzsche's later "will to power" as a drive transcending slave morality.^[29] However, in published works, Nietzsche distanced himself from Callicles' crude hedonism, critiquing it as insufficiently affirmative of life's tragic depths and preferring a refined Dionysian overcoming of appetites rather than their unlimited indulgence.^[29] Scholarly debates persist on the extent of direct influence, with textual analyses emphasizing affinities in anti-moralism but recent reappraisals, such as those comparing Gorgias passages to Nietzsche's Genealogy of Morals, questioning overstated causal links due to Nietzsche's explicit divergences on pleasure and hierarchy.^[29] Leo Strauss, in his interpretations of Plato's Gorgias, portrayed Callicles as a voice for natural right against democratic conventions, arguing that Callicles' advocacy for the "better" to rule exposes the inherent weakness of majority rule, where the many impose equality to restrain superior natures.^[30] Strauss and aligned realists viewed this as prescient for critiquing modern liberal democracy's vulnerability to mediocrity and inability to cultivate excellence, prioritizing power hierarchies grounded in human inequality over abstract equalitarian ideals.^[30] Post-2000 scholarship has further explored Callicles' ideas through psychological and political lenses, highlighting the tyrannical potential of unchecked appetites, as unlimited desires foster internal despotism mirroring external power grabs, evidenced in analyses of Gorgias 491e-492c where self-mastery yields to domination.^[31] These readings reassess Callicles' realpolitik validity, noting alignments with observed power dynamics where egalitarian experiments—such as 20th-century collectivist regimes failing to suppress natural hierarchies—underscore the causal primacy of strength over imposed equity, though textual fidelity tempers endorsements of his extremism.^[31]

Criticisms and Reassessments

Platonic and Socratic Counterarguments

Socrates refutes Callicles' endorsement of unlimited appetite satisfaction by contending that it engenders chronic unrest in the soul rather than fulfillment. He introduces the analogy of jars filled with water to depict the temperate versus intemperate states: the former possesses a sound jar that retains its contents after a single filling, allowing repose, while the latter's leaky jar demands incessant replenishment, yielding no lasting satiety and perpetual labor (Gorgias 493a–493d).^[32] This illustrates how amplifying desires through indulgence fractures psychic harmony, as unchecked pursuits multiply needs without resolution, contrasting the ordered soul's equilibrium where pleasures align with virtue (Gorgias 493e–494b).^[33] Socrates further equates genuine power with self-control, asserting that the individual who governs internal appetites wields superior strength over one dominated by them. He argues that apparent rulers like tyrants, if unjust, lack true mastery since their souls remain enslaved to base impulses, rendering external dominance a facade of potency (Gorgias 491d–492c).^[34] In this view, the unjust potentate endures inner torment from psychic disorder, as vice corrupts the soul's capacity for rational order, far outweighing any material gains (Gorgias 507e–508a).^[35] Through elenchus, Socrates reveals logical fissures in Callicles' framework, particularly as Callicles yields ground on hedonism's uniformity. Callicles admits that some pleasures—such as those of philosophy over bodily excess—are preferable and that intemperance invites self-inflicted harm, concessions that erode his claim equating natural right with boundless indulgence (Gorgias 499a–499b).^[36] These admissions imply a hierarchy among desires, contradicting the premise that strength demands unrestrained expansion, and expose the position's failure to cohere under scrutiny without invoking conventional restraints Callicles derides.

Defenses in Terms of Natural Hierarchy and Realpolitik

Scholars defending Callicles' advocacy of natural justice highlight its alignment with empirical patterns of inequality observed in evolutionary biology, where hierarchies emerge as efficient adaptations to scarcity and competition rather than artificial constructs. Computational simulations demonstrate that hierarchical networks evolve preferentially over egalitarian ones due to the prohibitive costs of maintaining flat, fully connected systems, paralleling Callicles' depiction of nature as a cosmos where the stronger naturally prevail over the weaker without restraint. This biological realism counters egalitarian interpretations that downplay innate variations in capacity, which Callicles attributed to physis over nomos, by providing causal evidence that untrammeled hierarchies enhance survival and coordination in resource-limited environments.^[37] In realpolitik terms, Callicles' emphasis on the rule of the capable finds vindication in analyses of political order, where competence-driven dominance sustains stability amid human asymmetries, as opposed to conventional equalizations that foster inefficiency and resentment. Frank Knoll interprets Callicles as an aristocratic thinker asserting a natural right for the superior to govern the masses, critiquing democratic sovereignty as a subversion of inherent hierarchies that prioritizes numerical equality over qualitative excellence.^[38] Such defenses portray Callicles as a proto-realist, recognizing power dynamics as the arbiter of outcomes in interstate and intrastate affairs, where moral conventions yield to the imperatives of strength—a perspective often marginalized in academia due to prevailing egalitarian norms that normalize weakness as virtue while overlooking causal evidence from enduring hierarchical polities.^[39] Reappraisals further align Callicles with Nietzschean critiques of ressentiment, where the inversion of natural values by the weak undermines vitality, though Nietzsche qualifies Callicles' hedonism as insufficiently disciplined for true overcoming. Nietzsche endorses Callicles' natural right to dominance by the stronger as a rejection of slave morality, viewing it as an authentic affirmation of life's hierarchical drives against Socratic rationalism that represses appetite in favor of idealized restraint.^[29] These interpretations substantiate Callicles' position against idealistic egalitarianism by emphasizing causal realism: polities that reward differential ability and power projection, rather than diffusing authority through democratic mechanisms prone to paralysis, demonstrate greater resilience, as evidenced by historical patterns of imperial consolidation under decisive leadership versus factional democratic erosions.^[40] Despite scholarly debates on Nietzsche's direct influence, this framework recasts Callicles not as a mere sophist but as an observer of unvarnished human causality, where strength begets order and weakness invites exploitation.^[41]

References

[1]
The Internet Classics Archive | Gorgias by Plato
### Summary of Callicles in Plato's Gorgias
[2]
The Refutation of Callicles in Plato's 'Gorgias' - jstor
Callicles' views justify his rejection of any restraint of appetite. By. Page 5. 130 THE REFUTATION OF CALLICLES IN PLATO'S GORGIAS restraining any desire ...Missing: primary | Show results with:primary<|separator|>
[3]
[PDF] Callicles the Rhetor and Nietzsche's Zarathustra
Sep 1, 2016 · in the Gorgias.” (Dodds 12) E.R. Dodds viewed Callicles as likely an historical person, possibly connected to Plato by marriage, who died ...
[4]
The Project Gutenberg eBook of Gorgias, by Plato
Apr 27, 2022 · the “recent” usurpation of Archelaus, which occurred in the year 413; and still less with the “recent” death of Pericles, who really died twenty ...
[5]
A Dramatic Historical Interpretation of Plato's Gorgias
In particular, Dodds argues that some of Gorgias's lines in the Gorgias call to mind Isocrates's descriptions of his own logon techne while Callicles's ...
[6]
Ancient Readers of the Gorgias (Chapter 2)
May 25, 2024 · The Gorgias displays a serious tone from the first to the last – from Callicles' first words to Socrates (“War and battle …”) to Socrates' ...
[7]
Callicles and Thrasymachus - Stanford Encyclopedia of Philosophy
Aug 11, 2004 · All we can say on the basis of the Gorgias itself is that he is an Athenian aristocrat with political ambitions and personal connections to ...
[8]
https://www.degruyterbrill.com/document/doi/10.1515/9783110445602-022/html
[9]
Callicles (late 5th century BC) - Routledge Encyclopedia of Philosophy
Callicles, although known only as a character in Plato's Gorgias (the dramatic date of which is somewhere between 430 and 405 bc), was probably an actual ...
[10]
Sophists | Internet Encyclopedia of Philosophy
Gorgias visited Athens in 427 B.C.E. as the leader of an embassy from Leontini with the successful intention of persuading the Athenians to make an alliance ...
[11]
[PDF] The Coups of 411 and 404 in Athens: Thucydides and Xenophon on ...
1 On the one hand, the antecedents or “coup techniques”2 that had been mobilized by a few men to under- mine democracy from within.3 On the other, the effective ...Missing: 5th BC
[12]
Socrates and Callicles: A Reading of Plato's Gorgias
Aug 5, 2009 · The quarrel between Socrates and Callicles has long been recognized as the highpoint of Plato's Gorgias. But the acceptance of an overly ...<|separator|>
[13]
[PDF] Sophistic Criticisms of the Rule of Law: A Comparison of Callicles ...
Following Dodds, Balot believes “that. Callicles was a real person in the late fifth century who held views similar to those attributed to him in the Gorgias”; ...
[14]
http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0178%3Atext%3DGorg.%3Asection%3D484c
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[17]
The Internet Classics Archive | Gorgias by Plato
### Summary of Callicles and Socrates Dialogue (Approx. 484c–507a)
[18]
[PDF] a perspective on the debate about justice between socrates and ...
Mar 19, 2025 · Callicles contends that justice arises naturally from the dominance of the stronger over the weaker, reflecting the primal order of nature.
[19]
[PDF] 1 Analyzing Callicles' Great Speech in the Gorgias: Plato's Unveiled ...
In this paper, I argue that Callicles presents plausible reasons to accuse Socrates of employing subtle rhetorical maneuvers concerning the concepts of nature ...
[20]
The Argument of The Gorgias | Plato's Ethics - Oxford Academic
Callicles argues that Socrates has no good reason to value other‐regarding justice. He claims that it is not really justice at all, and is really shameful ...
[21]
Late Neoplatonic Evidence for the Text of "Pl. Gorg." 491D - jstor
Furthermore, (D) Callicles expresses doubt the first time, may or may not express doubt the second time, and repeats his doubt the third time, since ...
[22]
https://academic.oup.com/book/4718/chapter/146941357
[23]
Aristotle, Nicomachean Ethics, Book IV - CLAA
But magnanimity is conversant with great things, as is evident from the very name. What the quality of the things is, however, with which it is conversant, we ...
[24]
Plato's "Gorgias" and Aristotle - jstor
Callicles, Gorgias' host, says that the best thing is to ask Gorgias himself ... On the ancient evidence in regard to Aristotle and Isocrates, see During,.
[25]
What is sophism? What is a sophist? What is sophistry?
A sophist has cunning ways of presenting a plausible yet false assertion. Peter warned against false teachers in the church who would use sophistry to swindle ...
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[PDF] Nietzsche and Callicles on Happiness, Pleasure, and Power
© 2010 Kristian Urstad http://www.kritike.org/journal/issue_8/urstad_december2010.pdf. ISSN 1908-7330. Article. Nietzsche and Callicles on. Happiness, Pleasure ...
[28]
[PDF] Plato's Gorgias (1957) - Leo Strauss - AWS
I remind you again of the Callicles thesis: by natural right those who are wiser and more manly both rule and have more than the others. Socrates raises the ...
[29]
Callicles as a Potential Tyrant in Plato's Gorgias - ResearchGate
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[30]
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[36]
[PDF] Sophistic Criticisms of the Rule of Law: A Comparison of Callicles ...
In Plato's Gorgias, Callicles not only defends his view of a good and happy life, but also a theory of natural right, which will be analyzed in section 4. In.
[37]
Plato On Rhetoric: The Gorgias and The Phaedrus - Classis
Mar 28, 2025 · He excoriates the sophistic pragmatism embodied in figures like Polus and Callicles (though not necessarily Gorgias) and recommends a ...
[38]
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This paper will thus examine historical cases of democratic collapse, particularly the Weimar Republic, and suggest that these failures were not solely due to ...
[39]
River of Deceit: Nietzsche and Callicles, A Reappraisal of ... - romtable
Jun 20, 2023 · The Callicles-Nietzsche Influence Claim is much stronger than the Affinity Claim. It argues that Nietzsche was influenced by Callicles. As such, ...