Gorgias (483-378)

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Life

A Greek sophist and rhetorician, known as "the Nihilist," a native of Leontini in Sicily. In BCE. 427, when already advanced in years, he came to Athens on an embassy from his native city, to implore aid against the Syracusans. The finished style of his speaking excited general admiration. He was successful in the object of his mission, and immediately returned home; but he soon came back to Athens, which he made his headquarters, traveling through Greece, like the other sophists, and winning much popularity and profit from a large number of disciples. He declined to assume the name of sophist, preferring that of rhetorician. He professed not to teach virtue, but the art of persuasion; in other words, to give his disciples such absolute readiness in speaking, that they should be able to convince their hearers independently of any knowledge of the subject. He did not found his instruction on any definite rhetorical system, but gave his pupils standard passages of literature to learn by heart and imitate, practicing them in the application of rhetorical figures. He appeared in person, on various occasions, at Delphi, Olympia, and Athens, with model speeches which he afterwards published. It must be remembered that it was Gorgias who transplanted rhetoric to Greece, and who helped to diffuse the Attic dialect as the literary language of prose. There remain two works ascribed to him, but not genuine -- the so-called Apology of Palamedes, and the Encomium on Helen. He survived Socrates, who died in 399, and ended his days at Larissa in Thessaly in his hundred and fifth year.

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Philosophy

Gorgias's nihilistic philosophy was expressed in his work, On Nature, or the Non-existent, the title of which suggests the sophistical love of paradox. The text survives only in summary form in Sextus Empiricus, and Aristotle's On Melissus, Xeonphanes, and Gorgias. His position is summed up in three propositions: (a) Nothing exists; (b) If anything existed, it could not be known; (c) If anything did exit, and could be known, it could not be communicated. For proof of the first proposition, "nothing exists," Gorgias attached himself to the school of the Eleatics, especially to Zeno. Zeno taught that in all multiplicity and motion, that is to say, in all existence, there are irreconcilable contradictions. Zeno was in no sense a sceptic, though. He did not seek for contradictions in things for the sake of contradictions, but in order to support the positive thesis of Parmenides, that only being exists, and that becoming is not at all. Zeno, therefore, is to be regarded as a constructive, and not merely a destructive, thinker. But it is obvious that by emphasizing only the negative element in Zeno's philosophy, it is possible to use his antinomies as powerful weapons in the cause of skepticism and nihilism. And it was in this way that Gorgias made use of the dialectic of Zeno. Since all existence is self-contradictory, it follows hat nothing exists. He also made use of the famous argument of Parmenides regarding the origin of being. If anything is, said Gorgias, it must have had a beginning. Its being must have arisen either from being, or from not-being. If it arose from being, there is no beginning. If it arose from not-being, this is impossible, since something cannot arise out of nothing. Therefore nothing exists.

The second proposition of Gorgias, that if anything exists it cannot be known, is part and parcel of the whole Sophistic tendency of thought, which identifies knowledge with sense-perception, and ignores the rational element. Since sense-impressions differ in different people, and even in the same person, the object as it is in itself cannot be known. The third proposition follows from the same identification of knowledge with sensation, since sensation is what cannot be communicated.

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