Please create a bullet point and post your comments/questions here. You need only make one comment before each class to fulfill this assignment, but that comment needs to be substantive, something that matters to the class, either about Plato or the class itself. I will usually empty this document out the morning of each class. 

  ° I agree. Being wronged by someone does seem to stick with oneself longer than doing wrong. However, I would not consider doing wrong to be that much easier, as I often feel very guilty and greatly believe in karma. - Howenstein 

 

- I think that this question is interesting. First, Plato interprets his argument from his own conscious mind. The translator then interprets the text, changing words that each hold so much individual value. Finally, we interpret the translator's words, each reading through our unique lens. The layers between the original arguments and our understanding of the arguments add up quickly! -Lynch 

 

● The Gorgias is quite different from the previous passages we have read. We see a turn in dialogue dynamic as Socrates speaks to the different men, but most notably when he is speaking to Polus. When speaking to Polus, Socrates seems almost to consider the discussion a waste of time which is interesting since Socrates prides himself on being willing to speak to anyone who will listen, rich or poor, when they have an intelligent stance on a matter (which Socrates does not deny Polus has). Socrates also seems to be unimpressed when Polus questions him. - Ste. Marie 

Abby Anderson: Socrates uses the same kind of nonpatronizing argument in Gorgias as was used in Euthyphro, it seems quite interesting that Plato writes the same kinds of arguments repeatedly because it shows how headstrong people structure arguments as well as serving good lessons on how to deal with these arguments.  

It's starting to become apparent to me how Plato often uses Socrates to guide the conversations towards his desired conclusion, and I noticed especially in this text how often the responses of those other than Socrates are entirely mono syllabic, often nothing more than yes or no. It’s possible that this is done to frame Socrates as the wiser of the participants. -John 

What I found extremely interesting that I found from Socrates does and is evident from Euthyphro is how Socrates really wants an actual definition. The reason that he wants this is to actually be able to teach and convey ideas in a more accurate way then if there were just general ideas that sort of relate to the specific word that you are trying to define. This is so the conversation is more or less progressive. - Wilczynski 

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After reading the Gorgias and writing up my argument analysis there’s one questions that’s been on my mind. If two people are committing the same justly act, the results are the exact same, but the reasoning behind their actions is completely different. One did it for personal gain, the other did it because it felt good. Are these two people equally just in their actions, because the results were the same, or is the person who did it for personal gain more wicked because their intentions were selfish? -DiNapoli 

I’ve always wondered whether Ancient Greece was a society that embraced homosexuality or if it was a place guided solely by pervasive androcentricism. After Thursday’s lecture, I think it’s safe to assume that of the latter. I suppose there was no true concept of homosexuality during Antiquity either. - Antinoph  

^I highly recommend you take one of Penny Evans’ gender and sexuality classes! They opened my eyes a lot to sexuality and how it was perceived in antiquity. -Holden 

 

 

As I was writing my argument analysis, I started to question who decides what is just and what is not. Justice is incredibly subjective. Who can decide, with complete confidence, that a punishment is deserved? Should those structures of authority be questioned? And what methods of punishment are just themselves? -Winters 

•I am finding that the Gorgias argument analysis requires a closer read than in Euthyphro. Specifically, I am having trouble making out 474 e lines 3-6. 

-Michael Scott. 

                 - (In response to Slade) I think this is an interesting concept to try to create a clear distinction for. Perhaps there is a    difference between someone who teaches you the knowledge needed for creating something and someone who they themselves uses their knowledge to create something that is dangerous. Surely the person who has taught something cannot ever avoid teaching something that can be abused. However, the one creating something first-hand with nothing more than abusive power cannot be considered the same way.- Ste. Marie 

 

 

It is interesting to me how Socrates makes the argument that suffering harm is better than doing it as part of a larger argument about orators. It makes it slightly more difficult to read, as you have to keep track of two threads of logic, but you end up with two conclusions instead of three. --Jack Luna  

In speaking about the unjustness of oratory, Socrates says, “And if his crimes merit the death penalty, he should scheme to keep him from being executed, preferably never to die at all but to live on forever in corruption” (481a6-8). I’m excited to read The Phaedo and learn more about Socrates' death. It seems like Socrates lives his life in just the way that he speaks of it, and I am curious if he dies in the same way. -Jack Lynch 

One thing Socrates does that I find especially interesting the Gorgias is his use of analogical argument. By using this technique, Socrates is able to convey what his point is by first talking about things that you can see, such as boats or houses. Then, after tempering the water, he is able to get to something closer to his point, which is the soul. I just find this argument strategy very effective for being able to start articulating or conveying ideas to others. - Wilczynski