If again we compare the Xenophontic Sokrates with the Platonic Sokrates, we shall find that the lecture of the former to Aristippus coincides sufficiently with the theory laid down by the latter in the dialogue Protagoras; to which theory the Sophist Protagoras is represented as yielding a reluctant adhesion. But we shall find also that it differs materially from the doctrine maintained by Sokrates in the Platonic Gorgias. Nay, if we follow the argument addressed by the Xenophontic Sokrates to Aristippus, we perceive that it is in substance similar to that which the Platonic dialogue Gorgias puts in the mouth of the rhetor Pôlus and the politician Kalliklês. The Xenophontic Sokrates distributes men into two classes--the rulers and the ruled: the former strong, well-armed, and well-trained, who enjoy life at the expense of the submission and suffering of the latter: the former committing injustice, the latter enduring injustice. He impresses upon Aristippus the misery of being confounded with the suffering many, and exhorts him to qualify himself by a laborious apprenticeship for enrolment among the ruling few. If we read the Platonic Gorgias, we shall see that this is the same strain in which Pôlus and Kalliklês address Sokrates, when they invite him to exchange philosophy for rhetoric, and to qualify himself for active political life. "Unless you acquire these accomplishments, you will be helpless and defenceless against injury and insult from others: while, if you acquire them, you will raise yourself to political influence, and will exercise power over others, thus obtaining the fullest measure of enjoyment which life affords: see the splendid position to which the Macedonian usurper Archelaus has recently exalted himself.[156] Philosophy is useful, when studied in youth for a short time as preface to professional and political apprenticeship: but if a man perseveres in it and makes it the occupation of life, he will not only be useless to others, but unable to protect himself; he will be exposed to suffer any injustice which the well-trained and powerful men may put upon him." To these exhortations of Pôlus and Kalliklês Sokrates replies by admitting their case as true matter of fact. "I know that I am exposed to such insults and injuries: but my life is just and innocent. If I suffer, I shall suffer wrong: and those who do the wrong will thereby inflict upon themselves a greater mischief than they inflict upon me. Doing wrong is worse for the agent than suffering wrong."[157] [Footnote 156: Plato, Gorgias, pp. 466-470-486.] [Footnote 157: Plato, Gorgias, pp. 508-509-521-527 C. [Greek: kai\ e)/aso/n tina sou= kataphronê=sai ô(s a)noê/tou, kai\ propêlaki/sai e)a\n bou/lêtai, kai\ nai\ ma\ Di/a su/ ge thar)r(ô=n pata/xai tê\n a)/timon tau/tên plêgê/n; ou)de\n ga\r deino\n pei/sei, e)a\n tô=| o)/nti ê(=|s kalo\s ka)gatho/s, a)skô=n a)retê/n.]] [Side-note: Xenophontic Sokrates talking to Aristippus--Kallikes in Platonic Gorgias.]