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Imaginary Hierarchies: Theory and the Representation of Difference
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65
specific language, Plato in the Apology distinguishes Socrates significantly from the sophists in a
way not generally remarked upon,
102
since, as we have already noted, none of the sophists left
any literary remains that might point to their use of a military term for “examination” in the way
that Plato’s Socrates used it. This call to a particular way of life, usually understood to be
“moral,” must be understood rather as the product of a particular tradition, embodied in different
ways in Greek cultural expression and practice. And to this version of the assertion that “the
unexamined life is not worthy of a man,” the response must be, “Of course it is.”
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102
Typical expressions of the understanding of Plato’s Socrates as, in fact, much more
like a sophist in Athenian understanding, and perhaps in reality, can be found, for example, in Lynch, Aristotle’s School, p. 41: “To many Athenians Socrates probably appeared to be only one of the many varieties of sophistic teacher. There is ample evidence that contemporaries considered Socrates (and for that matter, Plato and Aristotle) to be sophists and that many of the sophists, like Plato's Socrates, termed themselves philosophoi, rather than sophistai. In the fifth and fourth centuries B.C., there does not in fact appear to have been any commonly accepted dividing line between a sophist and a philosopher." See also Snell, Scenes from Greek Drama, pp. 66-67; and Dover, introduction to Dover, Clouds, pp. xxxix-xl, lii-liii. There are no end of opposite views; for example, see A. B. Drachmann, Atheism in Pagan Antiquity (London: Gyldendal, 1922), p. 64.
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| | Authors: Goldman, Harvey. |
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65
specific language, Plato in the Apology distinguishes Socrates significantly from the sophists in a
way not generally remarked upon,
102
since, as we have already noted, none of the sophists left
any literary remains that might point to their use of a military term for “examination” in the way
that Plato’s Socrates used it. This call to a particular way of life, usually understood to be
“moral,” must be understood rather as the product of a particular tradition, embodied in different
ways in Greek cultural expression and practice. And to this version of the assertion that “the
unexamined life is not worthy of a man,” the response must be, “Of course it is.”
’
‘
’
’
’
102
Typical expressions of the understanding of Plato’s Socrates as, in fact, much more
like a sophist in Athenian understanding, and perhaps in reality, can be found, for example, in
Lynch, Aristotle’s School, p. 41: “To many Athenians Socrates probably appeared to be only one
of the many varieties of sophistic teacher. There is ample evidence that contemporaries
considered Socrates (and for that matter, Plato and Aristotle) to be sophists and that many of the
sophists, like Plato's Socrates, termed themselves philosophoi, rather than sophistai. In the fifth
and fourth centuries B.C., there does not in fact appear to have been any commonly accepted
dividing line between a sophist and a philosopher." See also Snell, Scenes from Greek Drama,
pp. 66-67; and Dover, introduction to Dover, Clouds, pp. xxxix-xl, lii-liii. There are no end of
opposite views; for example, see A. B. Drachmann, Atheism in Pagan Antiquity (London:
Gyldendal, 1922), p. 64.
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