Gorgias ( ;"Gorgias" entry in Collins English Dictionary. ; – ) was an ancient Greek sophist, pre-Socratic philosopher, and rhetorician who was a native of Leontinoi in Sicily. Several doxographers report that he was a pupil of Empedocles, although he would only have been a few years younger. W. K. C. Guthrie writes that "Like other Sophists, he was an itinerant that practiced in various cities and giving public exhibitions of his skill at the great pan-Hellenic centers of Olympia and Delphi, and charged fees for his instruction and performances. A special feature of his displays was to ask miscellaneous questions from the audience and give impromptu replies."W. K. C. Guthrie, The Sophists (New York: Cambridge University Press, 1971), p. 270. He has been called "Gorgias the Nihilist", although the degree to which this epithet adequately describes his philosophy is controversial.Rosenkrantz, G. (2002). The Possibility of Metaphysics: Substance, Identity, and Time*. Philosophy and Phenomenological Research, 64(3), 728-736.Gronbeck, B. E. (1972). Gorgias on rhetoric and poetic: A rehabilitation. Southern Journal of Communication, 38(1), 27–38.Caston, V. (2002). Gorgias on Thought and its Objects. Presocratic philosophy: Essays in honor of Alexander Mourelatos.
Prominent among his claims to recognition is that he transplanted rhetoric from his native Sicily to Attica, and contributed to the diffusion of the Attic dialect as the language of literary prose.
Life
Gorgias was born in Leontinoi, a Chalcidian colony in eastern Sicily that was allied with Athens. His father's name was Charmantides. He had a brother named Herodicus, who was a physician, and sometimes accompanied him during his travels. He also had a sister, whose name is not known, but whose grandson dedicated a golden statue to his great uncle at Delphi. It is not known whether Gorgias married or had children. Gorgias is said to have studied under the Sicilian philosopher Empedocles of Acragas ( 490 – 430 BC), but it is not known when, where, for how long, or in what capacity. He may have also studied under the rhetoricians Corax of Syracuse and Tisias, but very little is known about either of these men, nor is anything known about their relationship with Gorgias.
It is not known what kind of role Gorgias may have played in the politics in his native Leontinoi, but it is known that, in 427 BC, when he was around sixty years old, he was sent to Athens by his fellow-citizens as the head of an embassy to ask for Athenian protection against the aggression of the Syracusans. After 427 BC, Gorgias appears to have settled in mainland Greece, living at various points in a number of city-states, including Athens and Larisa. He was well known for delivering orations at Panhellenic Festivals and is described as having been "conspicuous" at Olympia. There is no surviving record of any role he might have played in organizing the festivals themselves.
Gorgias's primary occupation was as a teacher of rhetoric. According to Aristotle, his students included Isocrates.Aristotle, fr. 130 Rose = Quintilian 3.1.13. (Other students are named in later traditions; the Suda adds Pericles, Polus, and Alcidamas,Suda, Gorgias Diogenes Laërtius mentions Antisthenes,Diogenes Laërtius, vi. 2 and according to Philostratus, "I understand that he attracted the attention of the most admired men, Critias and Alcibiades who were young, and Thucydides and Pericles who were already old. Agathon too, the tragic poet, whom Comedy regards as wise and eloquent, often Gorgianizes in his iambic verse").Lives of the Sophists 1.9, trans. George Kennedy in The Older Sophists, ed. R.K. Sprague (Columbia, S.C., 1972), p. 31. Additionally, although they are not described as his students, Gorgias is widely thought to have influenced the styles of the historian Thucydides, the tragic playwright Agathon, the doctor Hippocrates, the rhetorician Alcidamas, and the poet and commentator Lycophron.
Gorgias is reputed to have lived to be one hundred and eight years old (Matsen, Rollinson and Sousa, 33). He won admiration for his ability to speak on any subject (Matsen, Rollinson and Sousa, 33). He accumulated considerable wealth; enough to commission a gold statue of himself for a public temple.Sprague, Rosamond Kent, The Older Sophists, Hackett Publishing Company (), p. 31 After his Pythian Oration, the Greeks installed a solid gold statue of him in the temple of Apollo at Delphi (Matsen, Rollinson and Sousa, 33). He died at Larissa in Thessaly.
Philosophy The philosophies of the pre-Socratic Greek Sophists are much debated among scholars in general, due to their highly subtle and ambiguous writings and also to the fact that they are best known as characters in Plato's dialogues. Gorgias, however, is particularly frustrating for modern scholars to attempt to understand. While scholars debate the precise subtleties of the teachings of Protagoras, Hippias, and Prodicus, they generally agree on the basic frameworks of what these thinkers believed. With Gorgias, however, scholars widely disagree on even the most basic framework of his ideas, including over whether or not that framework even existed at all. The greatest hindrance to scholarly understanding of Gorgias's philosophy is that the vast majority of his writings have been lost and those that have survived have suffered considerable alteration by later copyists.
These difficulties are further compounded by the fact that Gorgias's rhetoric is frequently elusive and confusing; he makes many of his most important points using elaborate, but highly ambiguous, metaphors, similes, and puns. Many of Gorgias's propositions are also thought to be sarcastic, playful, or satirical. In his treatise On Rhetoric, Aristotle characterizes Gorgias's style of oratory as "pervasively ironic" and states that Gorgias recommended responding to seriousness with jests and to jests with seriousness. Gorgias frequently blurs the lines between serious philosophical discourse and satire, which makes it extremely difficult for scholars to tell when he is being serious and when he is merely joking. Gorgias frequently contradicts his own statements and adopts inconsistent perspectives on different issues. As a result of all these factors, Scott Porter Consigny calls him "perhaps the most elusive of the polytropic quarry hunted in Plato's Sophist.
Gorgias has been labelled "The Nihilist"A History of Philosophy from Thales to the Present Time by Friedrich Ueberweg: History of the ancient and mediaeval philosophy, Volume 1, Friedrich Ueberweg, Hodder and Stoughton, 1872 p. 72The Crime of Credulity, Herbert Newton Casson, P. Eckler, 1901 p. 15 because some scholars have interpreted his thesis on "the non-existent" to be an argument against the existence of anything that is straightforwardly endorsed by Gorgias himself. According to Alan Pratt, nihilism is "the belief that all values are baseless and that nothing can be known or communicated." It is associated with pessimism and a radical skepticism that condemns existence.
Gorgias presented his nihilist arguments in On Non-Existence; however, the original text is no longer extant. We only know his arguments through commentary by Sextus Empiricus and Pseudo-Aristotle's De Melisso, Xenophane, Gorgia. Ostensibly Gorgias developed three sequential arguments: first, that nothing exists; second, that even if existence exists, it is incomprehensible to humans; and third, that even if existence is apprehensible, it certainly cannot be communicated or interpreted to one's neighbors.
That being said, there is consensus in late 20th century and early 21st century scholarship that the label 'nihilist' is misleading, in part because if his argument were genuinely meant to support nihilism it would be self-undermining. The argument is itself something, and has pretensions to communicate knowledge, in conflict with its explicit pronouncement that there is nothing and that it can't be known or communicated. Gisela Striker argues: "I find it hard to believe that anyone should ever have thought that Gorgias seriously advocated the view that nothing is and that he was, therefore, a 'nihilist.'"Striker, Gisela. "Methods of sophistry." Essays on Hellenistic Epistemology and Ethics (1996): p. 13 Similarly Caston states: "Gorgias would have to be not merely disconsolate, but quite dull-witted, to have missed the conflict between his presentation and its content".Caston, Victor. "Gorgias on Thought and its Objects." Presocratic philosophy: Essays in honor of Alexander Mourelatos (2002): p. 205 Finally, Wardy says, "This sadly mistaken reading overlooks the most obvious consequence of Gorgias' paradoxologia (παραδοξολογία): his message refutes itself, and in consequence, so far from constituting a theory of logos, it confronts us with a picture of what language cannot be, with what it cannot be assumed to aspire to be."Wardy, Robert. The birth of rhetoric: Gorgias, Plato and their successors. Routledge, 2005. Gigon and Newiger make similar points.Gigon, Olof. "Gorgias' Über das Nichtsein'." Hermes (1936): p. 213Newiger, Hans-Joachim. Untersuchungen zu Gorgias' Schrift über das Nichtseiende. Walter de Gruyter, 1973.
Rhetorical innovation
Gorgias ushered in rhetorical innovations involving structure and ornamentation, and he introduced paradoxologia – the idea of paradoxical thought and paradoxical expression. For these advancements, Gorgias has been labeled the "father of sophistry" (Wardy 6). Gorgias is also known for contributing to the diffusion of the Attic Greek dialect as the language of literary prose. Gorgias was the first orator known to develop and teach a "distinctive style of speaking" (Matsen, Rollinson and Sousa, 33).
Gorgias' extant rhetorical works – Encomium of Helen (Ἑλένης ἐγκώμιον), Defense of Palamedes (Ὑπέρ Παλαμήδους ἀπολογία), On Non-Existence (Περὶ τοῦ μὴ ὄντος ἢ Περὶ φύσεως), and Epitaphios (Επιτάφιος) – come to us via a work entitled Technai (Τέχναι), a manual of rhetorical instruction, which may have consisted of models to be memorized and demonstrate various principles of rhetorical practice (Leitch, et al. 29). Although some scholars claim that each work presents opposing statements, the four texts can be read as interrelated contributions to the up-and-coming theory and art (technē) of rhetoric (McComiskey 32). Of Gorgias' surviving works, only the Encomium and the Defense are believed to exist in their entirety. Meanwhile, there are his own speeches, rhetorical, political, or other. A number of these are referred to and quoted by Aristotle, including a speech on Hellenic unity, a funeral oration for Athenians fallen in war, and a brief quotation from an Encomium on the Eleans. Apart from the speeches, there are paraphrases of the treatise "On Nature or the Non-Existent." These works are each part of the Diels-Kranz collection, and although academics consider this source reliable, many of the works included are fragmentary and corrupt. Questions have also been raised as to the authenticity and accuracy of the texts attributed to Gorgias (Consigny 4).