Gorgias Dialogue De Platon: Édition Classique, Publiée Avec Des Arguments Et Des Notes En Français

The air in Callicles' home hummed with the afterglow of Gorgias's eloquent address. Chaerephon, ever eager, brought forth Socrates, who, with his characteristic unassuming demeanor, gently pressed the famed rhetorician to define his art. What, precisely, was this power Gorgias wielded, this ability to persuade any crowd on any subject? Gorgias, with a confident smile, declared it the art of speaking, of moving assemblies and courts, especially on matters of justice and injustice. He boasted that a rhetorician could sway an audience more effectively than a doctor could persuade a patient to take a bitter draught, even without true knowledge of medicine. Yet, he maintained, a rhetorician should use this potent skill justly, though he disclaimed responsibility if his students chose otherwise.

Socrates, however, probed deeper, distinguishing between persuasion that imparts mere conviction and persuasion that grants true knowledge. He suggested that rhetoric, as Gorgias described it, offered only the former, a belief without understanding, akin to a cook's knack for gratifying the palate rather than a doctor's art of nourishing the body. He likened true arts - like medicine for the body and justice for the soul - to disciplines that aim at genuine good, while flattery, including rhetoric, merely aimed at pleasure, often to the detriment of the soul's well-being. This distinction began to disorient Gorgias, who, despite his agreement that a rhetorician should be just, found himself tangled in the inconsistency of teaching an art that could be used unjustly.

Then, Polus, Gorgias's zealous student, burst into the discussion, indignant at Socrates's apparent disparagement of rhetoric. He argued that rhetoricians, with their power to sway public opinion, were like tyrants, able to do whatever they pleased and thus, by common estimation, the happiest of men. Socrates, unperturbed, countered with a startling assertion: to do wrong is worse than to suffer it, and to do wrong and escape punishment is the greatest evil of all. He argued that punishment, far from being a misfortune, was a necessary cure for the soul's sickness, purging it of injustice and making it more just. A man who commits injustice and avoids its consequences, Socrates insisted, carries a festering tumor in his soul, far more wretched than one who endures his just deserts.

This radical notion provoked Callicles, the host, into a passionate outburst. He scorned philosophy as a childish pursuit, unfit for a grown man, and vehemently declared that nature's law dictated the strong should rule the weak, taking more than their share. Man-made laws, he asserted, were merely the contrivances of the weak to protect themselves from the naturally superior. For Callicles, pleasure and good were intertwined, and a life of unrestrained gratification was the true path to happiness and power. He challenged Socrates to consider what good his philosophy would do him if he were dragged into court by a flatterer and condemned.

Socrates, however, held firm. He argued that order and discipline, not boundless indulgence, led to a healthy soul, just as medicine brought health to the body. He drew a sharp line between pleasure and true good, demonstrating how one could experience pleasure while being bad, and pain while being good. The true statesman, he contended, was not one who merely gratified the desires of the populace, but one who aimed to make the citizens better, more just, and more orderly in their souls, even if it meant administering a bitter medicine. Such a statesman, he suggested, would be one of the very few who practiced true politics.

As the dialogue neared its close, Socrates recounted a profound myth: in ancient times, men were judged by Cronos just before death, but their living appearances and fine clothes often deceived the judges. Zeus, recognizing this flaw, decreed that souls should be judged naked and stripped of their bodies, immediately after death, by judges who were themselves dead and could see the soul in its true state. Those whose souls were found scarred by injustice and excess were cast into Tartarus for punishment, while the righteous ascended to the Isles of the Blessed. This divine judgment, Socrates concluded, revealed the ultimate truth: it is far better to be good than to merely seem good, and to suffer injustice than to commit it, for the state of one's soul in this life determines its fate in the next. He urged his companions to dedicate their lives to philosophy, the true art of caring for the soul, rather than the fleeting and corrupting pursuits of conventional politics and rhetoric.