The harsh epithets applied by critics to Protagoras are not borne out by the dialogue. He stands on the same ground as the common consciousness 304 Aversion of Protagoras for dialectic. Interlude about the song of Simonides 305 Ethical view given by Sokrates worked out at length clearly. Good and evil consist in right or wrong calculation of pleasures and pains of the agent _ib._ Protagoras is at first opposed to this theory 306 Reasoning of Sokrates 307 Application of that reasoning to the case of courage _ib._ The theory which Plato here lays down is more distinct and specific than any theory laid down in other dialogues 308 Remarks on the theory here laid down by Sokrates. It is too narrow, and exclusively prudential 309 Comparison with the Republic 310 The discourse of Protagoras brings out an important part of the whole case, which is omitted in the analysis by Sokrates 311 The Ethical End, as implied in the discourse of Protagoras, involves a direct regard to the pleasures and pains of other persons besides the agent himself 312 Plato's reasoning in the dialogue is not clear or satisfactory, especially about courage 313 Doctrine of Stallbaum and other critics is not correct. That the analysis here ascribed to Sokrates is not intended by Plato as serious, but as a mockery of the sophists 314 Grounds of that doctrine. Their insufficiency 315 Subject is professedly still left unsettled at the close of the dialogue 316 CHAPTER XXIV. GORGIAS. Persons who debate in the Gorgias. Celebrity of the historical Gorgias 317 Introductory circumstances of the dialogue. Polus and Kalliklês 318 Purpose of Sokrates in questioning. Conditions of a good definition _ib._ Questions about the definition of Rhetoric. It is the artisan of persuasion 319 The Rhetor produces belief without knowledge. Upon what matters is he competent to advise? 319 The Rhetor can persuade the people upon any matter, even against the opinion of the special expert. He appears to know, among the ignorant 320 Gorgias is now made to contradict himself. Polus takes up the debate with Sokrates 321 Polemical tone of Sokrates. At the instance of Polus he gives his own definition of rhetoric. It is no art, but an empirical knack of catering for the immediate pleasure of hearers, analogous to cookery. It is a branch under the general head flattery _ib._ Distinction between the true arts which aim at the good of the body and mind--and the counterfeit arts, which pretend to the same, but in reality aim at immediate pleasure 322 Questions of Polus. Sokrates denies that the Rhetors have any real power, because they do nothing which they really wish 323 All men wish for what is good for them. Despots and Rhetors, when they kill any one, do so because they think it good for them. If it be really not good, they do not do what they will, and therefore have no real power 324