338 Sentences With "sophist" | Random Sentence Generator

The storyteller in Mr. Coetzee has been almost entirely subsumed by the sophist.

It doesn't matter what the sophist talking heads say on TV. It doesn't matter what verified nobodies say on Twitter.

Word of the Day : someone whose reasoning is subtle and often specious _________ The word sophist has appeared in four articles on nytimes.

With instincts that recall the Stalinist intelligentsia of the 1940s, they mix the logical elasticity of the sophist with the unflinching loyalty of the toady.

Thrasymachus, a cynical Sophist, insists that justice has no intrinsic meaning but is merely a pretty word for what is in the interest of the stronger party.

Whether a sophist like Milo Yiannopoulos may speak at a public university like Berkeley is less a question of what the law is than of what the law should be.

It is ostensibly an attempt to arrive at a definition of "statesman," as opposed to "sophist" or "philosopher" and is presented as following the action of the Sophist. The Sophist had begun with the question of whether the sophist, statesman, and philosopher were one or three, leading the Eleatic Stranger to argue that they were three but that this could only be ascertained through full accounts of each (Sophist 217b). But though Plato has his characters give accounts of the sophist and statesman in their respective dialogues, it is most likely that he never wrote a dialogue about the philosopher.Mary Louise Gill, Philosophos: Plato's Missing Dialogue, Oxford University Press, 2012.

But by describing the sophist not merely once but three times as a bewitcher, the Stranger does, once again, point to the similarity between the sophist and Socrates.

Antimoerus () was a sophist of ancient Greece. He was a native of Mende in Thrace, and is mentioned with praise among the disciples of the sophist Protagoras.Plato, Protagoras p. 315a.Themistius, Orat. xxix. p.

Aspasius (; fl. 3rd century AD) was a Roman sophist and rhetorician.

Cambridge: Cambridge University Press, 1969, p. 399 which he validated by sending one of his students to study under a sophist.Guthrie, W. K. C. Vol. 3 of History of Greek Philosophy. Cambridge: Cambridge University Press, 1969, p. 401 W. K. C. Guthrie classified Socrates as a sophist in his History of Greek Philosophy. Before Plato, the word "sophist" could be used as either a respectful or contemptuous title. It was in Plato’s dialogue, Sophist, that the first record of an attempt to answer the question “what is a sophist?” is made.

Aphthonius of Antioch (), Prolegomena in Aphthonii progymnasmata was a Greek sophist and rhetorician.

536 A pagan,Lenski, pg. 111 Clearchus received regular correspondence from the sophist Libanius.

Sopater of Apamea (; died before 337 AD), was a distinguished sophist and Neoplatonist philosopher.

Polycrates (c.440-370 B.C.) was a sophist of Athens, who later retired to Cyprus.

For other people with this name, see Heliodorus Heliodorus, (Greek: Ἡλιόδωρος) sometimes known as Heliodorus the Arab was an ancient sophist of Arab origin. He became prominent in the 3rd century CE. Heliodorus is known to be from the Roman province of Arabia Petraea. Although little is known about him, Greek sophist Philostratus in his work Lives of the Sophists (Βίοι Σοφιστῶν) mentioned that sophist Heliodorus made a strong impression on the Roman Emperor Caracalla.

The name Antiphon the Sophist (; ) is used to refer to the writer of several Sophistic treatises. He probably lived in Athens in the last two decades of the 5th century BC, but almost nothing is known of his life.G.J. Pendrick, Antiphon the Sophist (2002) p.26 It has been debated since antiquity whether the writer of these Sophistic treatises was in fact none other than Antiphon the Orator, or whether Antiphon the Sophist was indeed a separate person.

Apsines () was a sophist from Athens. He was a son of Onasimus, and grandson of another Apsines who was an Athenian sophist. It is not impossible that he may be the Apsines whose commentary on Demosthenes is mentioned by Ulpian,Ulpian, ad Demosth. Leptin. p. 11; comp. Schol.

Alcidamas (), of Elaea, in Aeolis, was a Greek sophist and rhetorician, who flourished in the 4th century BC.

Zenobius () was a Greek sophist, who taught rhetoric at Rome during the reign of Emperor Hadrian (AD 117–138).

The Sophist (; Henri Estienne (ed.), Platonis opera quae extant omnia, Vol. 1, 1578, p. 217.) is a Platonic dialogue from the philosopher's late period, most likely written in 360 BC. Its main theme is to identify what a sophist is and how a sophist differs from a philosopher and statesman. Because each seems distinguished by a particular form of knowledge, the dialogue continues some of the lines of inquiry pursued in the epistemological dialogue, Theaetetus, which is said to have taken place the day before.

Thrasymachus (; Thrasýmachos; c. 459 – c. 400 BC) was a sophist of ancient Greece best known as a character in Plato's Republic.

Upon entering, Socrates and young Hippocrates witness the great Sophist Protagoras walking round the cloister surrounded by numerous men, some of them famous Athenians which Socrates mentioned by name, like Charmides and the two sons of Pericles. Plato describes beautifully how the crowd opened and reassembled behind Protagoras every time the Sophist made a turn while walking.

Antiochus replied that he would send the wine and the figs, but the Greek laws forbade him to sell a sophist. Bindusara's request for a sophist probably reflects his intention to learn about the Greek philosophy. Diodorus states that the king of Palibothra (Pataliputra, the Mauryan capital) welcomed a Greek author, Iambulus. This king is usually identified as Bindusara.

Lycophron (; ) was a Hellenistic Greek tragic poet, grammarian, sophist, and commentator on comedy, to whom the poem Alexandra is attributed (perhaps falsely).

Suda, Empedocles; Diogenes Laërtius, viii. 55, 56, etc. The only pupil of Empedocles who is mentioned is the sophist and rhetorician Gorgias.Diogenes Laërtius, viii.

The Eleatic Stranger responds that they are three, and then sets about to give an account of the sophist through dialectical exchange with Theaetetus.

He was apparently, although obscure, well respected, and was never called a Sophist by Socrates, even though he charged a sizeable sum for teaching students.

Genethlius () was a 3rd century Arab sophist from Petra, Arabia Petraea. He was a pupil of Greek sophist Minucionus, and then he himself became a teacher and practiced rhetoric in Athens. He has been known as a rival to the famous Callinicus of Petra. Genethlius is also thought by some scholars to be the author of the first treatise in the corpus of Menander Rhetor.

Most of what is known about sophists comes from commentaries from others. In some cases, such as Gorgias, some of his works survive, allowing the author to be judged on his own terms. In one case, the Dissoi logoi, an important sophist text survived but knowledge of its author has been lost. However, most knowledge of sophist thought comes from fragmentary quotations that lack context.

Notable among the Neoplatonic commentators in this regard are Alexander, Themistius, Philoponus, and Simplicius. The part dealing with method argues that the procedure of collection in the Sophist is superseded by the use of paradigms in the Statesman, and that bipartite division in the Sophist is replaced by multipartite division in service of a method similar to the method of negation employed in the Parmenides.

Prodicus was part of the first generation of Sophists. "He was a Sophist in the full sense of a professional freelance educator."Guthrie, William. The Sophists.

Himerius (; c. 315 AD - c. 386 AD) was a Greek sophist and rhetorician. 24 of his orations have reached us complete, and fragments of 12 others survive.

Philostratus or Lucius Flavius Philostratus (; ;Flavius Philostratus, Phlauiu Philostratu Bioi sophistōn, Mohr, 1838, p. xxv. c. 170 – 247/250 AD), called "the Athenian", was a Greek sophist of the Roman imperial period. His father was a minor sophist of the same name. He was born probably around 170, and is said by the Suda to have been living in the reign of emperor Philip the Arab (244–249).

Gaianus, commonly known as Gaianus of Arabia was an early 3rd century Roman- era Arab sophist, grammarian and rhetorician. He lived during the reign of emperors Maximinus (235–238) and Gordian III (238–244) He was born in the Roman province of Arabia Petraea. Gaianus has been described as a student of the sophist Apsines, a native of Gadara. He worked as a grammarian and rhetorician in Berytus (modern day Beirut).

Favorinus of Arelate (c. 80 - c. 160 AD) was an intersex Roman sophist and Academic Skeptic philosopher who flourished during the reign of Hadrian and the Second Sophistic.

Alciphron () was an ancient Greek sophist, and the most eminent among the Greek epistolographers. Regarding his life or the age in which he lived we possess no direct information whatsoever.

Bryson of Heraclea (, gen.: Βρύσωνος; fl. late 5th-century BCE) was an ancient Greek mathematician and sophist who contributed to solving the problem of squaring the circle and calculating pi.

Porphyry (A.D. 233 – c. 304) was a Syrian sophist and Neoplatonic philosopher, born at Batanaea in Syria, and died at Rome. He studied under Plotinus, who developed the Neoplatonic system.

In "Salome" (1896) by the Greek poet Constantine Cavafy, Salome instigated the death of John the Baptist as part of a futile effort to get the interest of "a young sophist who was indifferent to the charms of love". When Salome presents to him the Baptist's head, the sophist rejects it, remarking in jest "Dear Salome, I would have liked better to get your own head". Taking the jest seriously, the hopelessly infatuated Salome lets herself be beheaded and her head is duly brought to the sophist, who however rejects it in disgust and turns back to studying the Dialogues of Plato. Salome poetry was also written by, among others, Ai (1986), Nick Cave (1988), and Carol Ann Duffy (1999).

Since these five definitions share in common one quality (sameness), which is the imitation, he finally qualifies sophistry as imitation art. Following the division of the imitation art in copy-making and appearance-making, he discovers that sophistry falls under the appearance-making art, namely the Sophist imitates the wise man. The sophist is presented negatively, but he can be said to be someone who merely pretends to have knowledge or to be a purveyor of false knowledge only if right opinion and false opinion can be distinguished. It seems impossible to say that the sophist presents things that are not as though they were, or passes off "non-being" as "being," since this would suggest that non-being exists, or that non-existence exists.

Morten Nødgaard Albæk (born July 28, 1975) is a Danish sophist, business person, author and public speaker. He is the founder and Executive Chairman of a Danish advisory firm, Voluntās A/S.

Eunapius thought that Nymphidianus was a worthy sophist even though he had not been educated at Athens (where Eunapius had been educated). Nymphidianus survived his brother Maximus, and died at an advanced age.

Antiochus I maintained friendly diplomatic relations with Bindusara, ruler of the Maurya Empire of India. Deimachos of Plateia was the ambassador of Antiochus at the court of Bindusara. The 3rd century Greek writer Athenaeus, in his Deipnosophistae, mentions an incident that he learned from Hegesander's writings: Bindusara requested Antiochus to send him sweet wine, dried figs and a sophist. Antiochus replied that he would send the wine and the figs, but the Greek laws forbade him to sell a sophist.

Eusebius, also known as Eusebius the Arabian was an Arab sophist and tutor of the 4th century AD. known to had been active in Antioch during the reign of emperor Constantine I (306–337). According to the Suda, Eusebius was a rival of the sophist Ulpianus, presumably at the city of Antioch.John R. Martindale, A. H. M. Jones and John Morris (eds.), The Prosopography of the Later Roman Empire: Volume I, AD 260–395 (Cambridge University Press, 1971), p. 301.Suda Online: Eusebios.

835; Plutarch Peric. 11, Nic. 5. The laws of the new colony were established by the sophist Protagoras at the request of Pericles,Barrett, Harold. The Sophists (Novato, California: Chandler & Sharp Publishers, INC, 1987), 10.

Machiavellianism is a term that some social and personality psychologists use to describe a person's tendency to be unemotional, and therefore able to detach him or herself from conventional morality and hence to deceive and manipulate others. (See also Machiavellianism in the workplace.) Sophism In modern usage sophist and sophistry are redefined and used disparagingly. A sophism is a specious argument for displaying ingenuity in reasoning or for deceiving someone. A sophist is a person who reasons with clever but fallacious, willful and deceptive arguments.

41 of Richard Winton's "Herodotus, Thucydides, and the sophists" in C.Rowe & M.Schofield, The Cambridge Companion to Greek and Roman Political Thought, Cambridge 2005. The following passages may confirm the strongly libertarian commitments of Antiphon the Sophist.

Protagoras (; ; )Guthrie, p. 262–263. was a pre-Socratic Greek philosopher. He is numbered as one of the sophists by Plato. In his dialogue Protagoras, Plato credits him with inventing the role of the professional sophist.

Akouas was an early disciple of Mani, and was sent by him to preach in the Western Sassanid Empire.Anderson, Graham. Sage, Saint and Sophist: Holy Men and Their Associates in the Early Roman Empire. Routledge, 1994.

Protagoras argued that "man is the measure of all things," meaning man decides for himself what he is going to believe. The works of Plato and Aristotle have had much influence on the modern view of the "sophist" as a greedy instructor who uses rhetorical sleight-of-hand and ambiguities of language in order to deceive, or to support fallacious reasoning. In this view, the sophist is not concerned with truth and justice, but instead seeks power. Some scholars, such as Ugo Zilioli argue that the sophists held a relativistic view on cognition and knowledge.

A third-century AD papyrus attributed to the first book of On Truth (P.Oxy. XI 1364 fr. 1, cols. v–vii) A treatise known as On Truth, of which only fragments survive, is attributed to Antiphon the Sophist.

The sophist author Alciphron first records "sea wool" in his (c. 2nd century CE) "Galenus to Cryton" letter. The early Christian Tertullian (c. 160–220 CE) mentions it when justifying his wearing a pallium instead of a toga.

A Phrygian or Rhodian sophist and grammarian, pupil of Tryphon, and originally a slave, who taught at Rome under the first Caesars. He was presumably the same Habron who was the author of the treatise On the Pronoun.

Lucian, himself a writer of the Second Sophistic, even calls Jesus "that crucified sophist".Lucian, Peregrinus 13 (τὸν δὲ ἀνεσκολοπισμένον ἐκεῖνον σοφιστὴν αὐτὸν), cited by Guthrie p. 34. This article, however, only discusses the Sophists of Classical Greece.

The third-century AD Sophist Philostratus claims that, in addition to the Egyptians, Pythagoras also studied under Hindu sages in India. Iamblichus expands this list even further by claiming that Pythagoras also studied with the Celts and Iberians.

Some earlier scholars, though, including E. R. Dodds, take the view that Antiphon the dream-interpreter was a separate person.G.J. Pendrick, Antiphon the Sophist (2002) pp. 24–26A. Laks and G.W. Most, Early Greek Philosophy vol. IX (2016) pp.

Unlike Plato, Isocrates (often considered a Sophist) did not distinguish eristic from dialectic. He held that both lacked a "'useful application' ... that created responsible citizens",Marsh, Charles. Classical rhetoric and modern public relations: an Isocratean model. New York: Routledge, 2013.

According to Socrates in the Euthydemus, the two taught fighting in armor and legal oration before developing an interest in sophism.Plato, Euthydemus, 271e–272a Xenophon in the Memorabilia further attributes the teaching of generalship to Dionysodorus specifically.Xenophon, Memorabilia, 3.1 Additionally, an individual named Dionysodorus appears in Lysias' Against Agoratus speech,Lysias, Against Agoratus, 1 who potentially matches the sophist on several biographical details. This Dionysodorus was a general and Taxiarch who supported the democracy; if the general and sophist are one and the same, Dionysodorus may have become a naturalized Athenian citizen along with many other foreign residents before the Battle of Arginusae.

For them, there were no topics they could not dispute, because their skill reached such a level that they were able to talk about completely unknown things to them and still impress upon listeners and the opponent. The main purpose was to pick an approach to the audience, to please it and to adapt the speech to it. Unlike Plato's approach, the Sophist rhetoricians did not focus on identifying the truth, but the most important thing for them was to prove their case. The first sophist whose speeches are a perfect example of a sophisticated approach is Gorgias.

Though the Eleatic school ended with Melissus of Samos (fl. c. 450 BC), and conclusions of the Eleatics were rejected by the later Presocratics and Aristotle, their arguments were taken seriously, and they are generally credited with improving the standards of discourse and argument in their time. Their influence was likewise long-lasting; Gorgias, a Sophist, argued in the style of the Eleatics in On Nature or What Is Not, and Plato acknowledged them in the Parmenides, the Sophist and the Statesman. Furthermore, much of the later philosophy of the ancient period borrowed from the methods and principles of the Eleatics.

Ross obtained his doctorate from Monash University in 2002, under the supervision of Michael Janover. It was entitled Heidegger and the Question of the Political and focused in particular on two of Heidegger's lecture courses, Plato's Sophist and Hölderlin's Hymn "The Ister".

Bust of Polemon, Pentelic marble, found in the Temple of Olympian Zeus (Athens) Marcus Antonius Polemon (; c. 90 – 144 AD) or Antonius Polemon, also known as Polemon of Smyrna or Polemon of Laodicea (), was a sophist who lived in the 2nd century.

But, of course, Porphyry was only following what was already in Aristotle, and Aristotle was following what was already in his teacher, Plato.A number of Plato's dialogs contain the idea of division in them: see Sophist, Philebus, Statesman, Republic (book VII), and Parmenides for starters.

A sophist (, sophistes) was a teacher in ancient Greece in the fifth and fourth centuries BC. Sophists specialized in one or more subject areas, such as philosophy, rhetoric, music, athletics, and mathematics. They taught arete –"virtue" or "excellence"– predominantly to young statesmen and nobility.

Zeno of Cyprus, (4th century), was a Greek physician, a native of Cyprus, and the tutor of Ionicus, Magnus, and Oribasius.Eunapius, Vit. Philos. Eunapius states that he lived "down to the time of Julian the Sophist", i.e. Julian of Caesarea, who died at Athens in 340.

Dionysodorus (Greek: Διονυσόδωρος, Dionysódōros, c. 430 – late 5th century or early 4th century BCE) was an ancient Greek sophistic philosopher and teacher of martial arts, generalship, and oration. Closely associated with his brother and fellow sophist Euthydemus, he is depicted in the writing of Plato and Xenophon.

Simulacra have long been of interest to philosophers. In his Sophist, Plato speaks of two kinds of image- making. The first is a faithful reproduction, attempted to copy precisely the original. The second is intentionally distorted in order to make the copy appear correct to viewers.

Hippocrates was in a big hurry to be present when Protagoras held court, as he was expected to do, at the home of Callias, and wanted Socrates to introduce him as a potential student to the old Sophist, as Protagoras had a great reputation as a teacher.

Libanius as imagined in an eighteenth-century woodcut Libanius (, Libanios; c. 314 – 392 or 393) was a Greek teacher of rhetoric of the Sophist school. During the rise of Christian hegemony in the later Roman Empire, he remained unconverted and in religious matters was a pagan Hellene.

Graindor, Un milliardaire antique p. 29 His paternal grandfather was Lucius Vibullius Hipparchus, who served as an Archon of Athens in 118-9.Alan E. Samuel, Greek and Roman Chronology (Muenchen: Beck'sche, 1972), p. 231 His father was first cousin with the prominent Greek sophist Herodes Atticus.

Abas () was an ancient Greek sophist and a rhetorician about whose life nothing is known. The Suda ascribes to him historical commentaries (in Greek ιστoρικά απoμνηατα) and a work on rhetoric (in Greek τέχνη ρητoρική). What Photius in his Myrobiblion quotes from him, belongs probably to the former work.

Nicodorus (fl. 425 BC) was an ancient Greek statesman of Mantineia. He was a notable lawgiver in his hometown and praised for his work by the controversial sophist Diagoras of Melos. Diagoras, who was later condemned as an atheist by the Athenians, reportedly assisted Nicodorus in his legislation.

The dialogue begins immediately after the Sophist ends, with Socrates (the elder) and Theodorus briefly reflecting on the discussion before the Eleatic Stranger proposes to begin a dialectical investigation with Socrates the Younger into the nature of the statesman. The Eleatic Stranger and Socrates the Younger resume using the method of division employed in the Sophist, pausing to reflect on dialectical methods and a myth similar to the myth of ages.Mitchell Miller, The Philosopher in Plato's Statesman, Parmenides Publishing, 2004. The interlocutors ultimately offer a complicated account of the statesman through a version of division that entails accounting for the object of inquiry 'by carving at the joints' like a 'sacrificial animal' (Statesman 287b-c).

Wright, W.C. Cambridge: Harvard University Press, 1961. The historical sophist criticized its form calling it, “theatrical shamelessness”. It seems that this approach of oratory tended to put more emphasis on form, passion and sentiment rather than prudent realities. 2\. Atticism In contrast, the other mode of rhetoric, Atticism, is explained by Philostratus as technique that is exemplified by the sophist Aelius Aristides. He describes Aristides as one who, “usually imitates some classical author, aims at simplicity of style, and is a purist, carefully avoiding any allusion or word that does not occur in a writer of the classical period.” Atticism drew from Greece’s rich past and originated in its illustrious city of Athens.

Since Plato wrote the Statesman after the Sophist, while he never wrote the dialogue Philosopher, many scholars argue that Plato challenges the audience to search for the definition of the philosopher themselves, by applying the method of inquiry and definition shown in those two dialogues. However, this does not mean that one can simply extend the method in a mechanical way to the investigation of the philosopher, but he shows us only how one can proceed in such philosophical enquiries. Aristotle picks up a number of themes dealt with in the Sophist in his own work De Interpretatione. Among these are the required parts of a statement (names and verbs) as well as affirmations and denials.

Proper names ending in -ē (fem.) and -ās (masc.), and many in -ēs (masc.), especially patronymics in -dēs, belong to the First declension. So a few common nouns, as sōphistēs "sophist". Many Greek names in -ē have two forms, one Greek and one Latin: as Atalantē, -ēs, or Atalanta, -ae.

Timaeus the Sophist () was a Greek philosopher who lived sometime between the 1st and 4th centuries. Nothing is known about his life. He is the supposed author of a Lexicon of Platonic words which is still extant. The Lexicon made use of earlier commentaries on Plato which are now lost.

Title page of the Vitae sophistarum of Eunapius, in Greek and Latin, 1596 Eunapius (; fl. 4th–5th century AD) was a Greek sophist and historian of the 4th century AD. His principal surviving work is the Lives of Philosophers and Sophists (; ), a collection of the biographies of 23 philosophers and sophists.

144 n. 2. Gerard Ledger's stylometric analysis of Plato's works supports the authenticity of Epinomis, finding statistical similarities between this dialogue and Laws, Philebus, Sophist, and Timaeus (as well as the Seventh Letter).Charles M. Young, "Plato and Computer Dating," Oxford Studies in Ancient Philosophy 12 (1994), pp. 227-50, repr.

The genuine dialogues he divides into three series: # the earliest, marked chiefly by the poetical and dramatic element, i.e. Protagoras, Phaedrus, Gorgias, Phaedo; # the second, marked by dialectic subtlety, i.e. Theaetetus, Sophist, Statesman, Parmenides, Cratylus; and # the third group, combining both qualities harmoniously, i.e., the Philebus, Symposium, Republic, Timaeus, Critias.

Eudoxia was born in 422, the daughter of Theodosius II, Eastern Roman Emperor and his consort Aelia Eudocia, a woman of Greek origin. Her only known siblings, Arcadius and Flacilla, predeceased their parents. Their paternal grandparents were Arcadius and Aelia Eudoxia. Their maternal grandfather was Leontius, a sophist from Athens.

Nymphidianus () of Smyrna, was a Neoplatonist and sophist who lived in the time of the emperor Julian (c. 360 AD). He was the brother of Maximus. Julian, who was greatly attached to Maximus, made Nymphidianus his interpreter and Greek secretary, though he was more fit to write declamations and disputations than letters.

Pythagoras founded a sect in which a good reincarnation (metempsychosis) was to be attained through following certain ascetic practices. Democritus proposed cheerfulness as the supreme goal of life. An important change came with the Sophist movement, who resembled professional teachers. They traveled from one city to another, and were concerned with ethical problems.

252 It's been argued that that interpretation has become obsolete in light of a new fragment of text from On Truth discovered in 1984. New evidence supposedly rules out an egalitarian interpretation of the text.pp. 351, 356, Gerard Pendrick, 2002, Antiphon the Sophist: The Fragments, Cambridge U. Press; also p. 98 n.

Theodorus of Cyrene () was an ancient Libyan Greek and lived during the 5th century BC. The only first-hand accounts of him that survive are in three of Plato's dialogues: the Theaetetus, the Sophist, and the Statesman. In the former dialogue, he posits a mathematical theorem now known as the Spiral of Theodorus.

Wilson, Herodes Atticus, Encyclopedia of Ancient Greece p.p. 349-350 She was the daughter of Roman Senator Tiberius Claudius Atticus Herodes and the wealthy heiress Vibullia Alcia Agrippina.Graindor, Un milliardaire antique p. 29 Tisamenis had two brothers: the prominent Greek Sophist Lucius Vibullius Hipparchus Tiberius Claudius Atticus Herodes and Tiberius Claudius Atticus Herodianus.

The Greek Sophist Philostratus writes that the Roman Emperor Titus (died 81 AD) was poisoned by his brother Domitian with a sea hare and that his death had been foretold to him by Apollonius of Tyana. However, other classical sources such as Suetonius and Cassius Dio maintain he died of natural causes.

347d This is the only reference to Antimoerus that has survived to the present day. Because those studying with sophists were typically obtaining their education in order to enter a political career, Antimoerus was unusual in that he was studying with Protagoras in order to follow in his teacher's footsteps and become a sophist himself.

Skepticism (American English and Canadian English) or scepticism (British English and Australian English) is a philosophical approach that includes a scientific method and a rejection of unevidenced claims to certainty. Skepticism has been known in various degrees. Pyrrho was the first philosopher who developed it to a high degree. Greek Sophist were also skeptics.

Pancrates (; fl. c. 140 AD) of Athens, was a Cynic philosopher. Philostratus relates, that when the celebrated sophist Lollianus was in danger of being stoned by the Athenians in a tumult about bread, Pancrates quieted the mob by exclaiming that Lollianus was not a bread-dealer () but a word-dealer ().Philostratus, Vitae Sophistarum, 1.23.

The concept can be found in the work of the Hellenistic sophist and philosopher Favorinus (c. 110 AD) who observed that faint and half-hearted praise was more harmful than loud and persistent abuse.Walsh, William Shepard. (1908). The International Encyclopedia of Prose and Poetical Quotations from the Literature of the World, p. 586, citing Aulus Gellius, Noctes Atticae.

Protagoras was a sophist and the first formulator of relativism in Western thought. By saying man is the measure of all things, he attacked the unchallenged notion of a fixed reality. Socrates was a milestone in the history of ethics. He regarded for the first time aretē as the rational part of the human soul/mind (psychē).

Theodorus () was a Greek sophist and orator of the late 5th century BC, born in Byzantium. Theodorus is noted by Plato in his ironic survey of oratory in the Phaedrus for mentioning "confirmation and further confirmation", and calls Theodorus "that most excellent artist in words." Phaedrus responds in turn by calling Theodorus "worthy."Plato, Phaedrus 266e.

Callistratus (), Greek sophist and rhetorician, probably flourished in the 3rd (or possibly 4th) century AD. He wrote Ekphraseis (also known by the Latin title Statuarum descriptiones, and Greek title Ἐκφράσεις), descriptions of fourteen works of art in stone or brass by distinguished artists. This little work is usually edited with the Eikones of Philostratus (whose form it imitates).

Plato compares the Gigantomachy to a philosophical dispute about existence, wherein the materialist philosophers, who believe that only physical things exist, like the Giants, wish to "drag down everything from heaven and the invisible to earth".Plato, Sophist 246a-c; Chaudhuri, pp.60-61. A Giant fighting Artemis. Illustration of a Roman relief in the Vatican Museum.

Having this basis, they were then able to speak more adeptly about the topics to their audiences. The sophists generally gave their discourses in Rome or one of three major sophist centers. B. Rhetoric The three main centers of sophism lay east of the imperial capital of Rome. They were the core of ancient intellectualism; Ephesus, Smyrna and Athens.

Polemo found a great deal of favor in the eyes of the Emperors Trajan, Hadrian and Antoninus . They bestowed many luxuries upon the sophist. 3\. Herodes Atticus The Roman elites and Emperors valued the approval and sponsorship of acclaimed sophists. Herodes Atticus, at one point in time, received up to three letters a day from Emperor Marcus Aurelius.

Publius Hordeonius Lollianus (Greek:Πόπλιος Ὁρδεώνιος Λολλιανός)IG II² 4211 (2nd century) was a celebrated Greek sophist in the time of Hadrian and Antoninus Pius. Referred to as just Lollianus, by Philostratus,Philostratus, Vit. Soph. i. 23 and the Suda,Suda λ 670, Lollianus an Athenian Greek inscription, dating from c. 142, gives his full name as Publius Hordeonius Lollianus.

Philosophers since the time of Plato had asked whether abstract qualities of the soul, such as justice and wisdom, have an independent existence. Cf. Plato, Sophist, 246C ff. In particular, whether something that was not visible and tangible could be said to exist. The Stoics' answer to this dilemma was to assert that everything, including wisdom, justice, etc.

He was born at Sardis, AD 346. In his native city he studied under his relative, the sophist Chrysanthius, and while still a youth went to Athens, where he became a favourite pupil of Prohaeresius the rhetorician. He possessed considerable knowledge of medicine. In his later years he seems to have lived at Athens, teaching rhetoric.

800 BCE Shizhoupian as a "dictionary", modern scholarship considers it a calligraphic compendium of Chinese characters from Zhou dynasty bronzes. Philitas of Cos (fl. 4th century BCE) wrote a pioneering vocabulary Disorderly Words (Ἄτακτοι γλῶσσαι, ') which explained the meanings of rare Homeric and other literary words, words from local dialects, and technical terms. Apollonius the Sophist (fl.

The Greek phrase was used by Plato (360 BC),Grote, George, Plato, and the other companions of Sokrates, Volume 2, p. 418. From the dialogue Sophist: "Existence or reality must therefore be a tertium quid, apart from motion and rest, not the sum total of those two items." and by Irenæus (c. AD 196).Irenæus, Against Heresies 2.1.3.

Apion studied at Alexandria under Apollonius the Sophist (the son of Archibius of Alexandria) and Didymus, from whom he inherited his love for the Homeric poems.Suda, s. v. ἈπίωνJosephus, Against Apion 2.3, &c.; He settled in Rome at an unknown date, and taught rhetoric as the successor of the grammarian Theon until the reign of Claudius.

Plato's Sophist dialogue includes an Eleatic stranger, a follower of Parmenides, as a foil for his arguments against Parmenides. In the dialogue Plato distinguishes nouns and verbs, providing some of the earliest treatment of subject and predicate. He also argues that motion and rest both "are", against followers of Parmenides who say rest is but motion is not.

The problem was discussed under this name by Bertrand Russell, but can be traced back to Plato. In Plato's Sophist, the simplest kind of sentence consists of just a proper name and a universal term (i.e. a predicate). The name refers to or picks out some individual object, and the predicate then says something about that individual.

'Aeschrion (Gr. ') was an iambic poet, and a native of Samos. He is mentioned by Athenaeus,Athenaeus, vii. p. 296,f. viii. p. 335,c. who has preserved some choliambic verses of his, in which he defends the Samian Philaenis, claiming that the popular sex manual attributed to her was really written by Polycrates, an Athenian rhetorician and sophist.

Socrates admits that Protagoras has given an excellent answer and that there is only one small thing to clarify which he is certain that the Sophist will do easily. He asks Protagoras as to whether the attributes that form virtue, such as bravery, kindness and wisdom are one or many things, like for example the parts of a golden object which are fused together or that of a face which form a whole while retaining their individual substance (329d). Protagoras answers the second but avoids engaging in dialogue and digresses into a rhetoric which does not answer the question sufficiently but still manages to arouse the excitement of their young public. It is a typical moment of Socratic Dialogues, where a Sophist uses eloquent speeches to hide the inconsistency of his arguments.

Stephanus studied at Alexandria, probably under Elias. He is often named alongside Elias and David as among the Christians of the school of Olympiodorus. According to John Moschus, he was teaching and writing commentaries in Alexandria in the 580s, where he was involved in the controversy over Monophysitism, apparently taking positions on both sides. John calls him a "sophist and philosopher".

The sophist Hippias is visiting Athens from his home city of Elis on the occasion of the Olympic festival. An artisan, poet, rhetor, astronomer and arithmetician, Hippias has also appointed himself an expert on Homer. He has been favoring the crowds with displays of his literary opinions. Hippias' most recent display of oratory concerned who is the better man, Achilles or Odysseus.

In the Oneirocritica, Artemidorus displays a hostile attitude to palmistry. Among the authors Artemidorus cites are Antiphon (possibly the same as Antiphon the Sophist), Aristander of Telmessus, Demetrius of Phalerum, Alexander of Myndus in Caria, and Artemon of Miletus. The fragments of these authors, from Artemidorus and other sources, were collected by Del Corno in his Graecorum de re onirocritica scriptorum reliquiae (1969).

Hippias of Elis (; ; late 5th century BC) was a Greek sophist, and a contemporary of Socrates. With an assurance characteristic of the later sophists, he claimed to be regarded as an authority on all subjects, and lectured on poetry, grammar, history, politics, mathematics, and much else. Most of our knowledge of him is derived from Plato, who characterizes him as vain and arrogant.

Plain of Marathon View of the Lake Marathon The sophist and magnate Herodes Atticus was born in Marathon. In 1926, the American company ULEN began construction on the Marathon Dam in a valley above Marathon, in order to ensure water supply for Athens. It was completed in 1929. About 10 km² of forested land were flooded to form Lake Marathon.

Hurry up and say no, before a new > repression convinces you that to say no is nonsensical and crazy and that > you should accept the hospitality of an asylum. Hurry up and attack the > capital, before a new ideology makes it sacred for you. Hurry up and refuse > work, before a new sophist tells you: Work makes you free. Hurry up and > play.

For example, in the comic playwright The Clouds, Aristophanes criticizes the sophists as hairsplitting wordsmiths, and makes Socrates their representative.Aristophanes' "clouds"; Aeschines 1.173; Diels & Kranz, "Die Fragmente der Vorsokratiker", 80 A 21 Their attitude, coupled with the wealth garnered by many of the sophists, eventually led to popular resentment against sophist practitioners and the ideas and writings associated with sophism.

Theodosian Code 16.7.7 All this legislation proved so ineffective that Theodosius II found it necessary to reiterate his prohibition against pagan rites and sacrifices in 435, this time increasing the penalty to death.Theodosian Code 16.10.25. Theodosius II married Eudocia, the daughter of a Pagan sophist named Leontius, who herself patronized various Pagans including Cyrus of Panopolis and the poet Nonnus.

Alföldy, Konsulat und Senatorenstand, p. 214 During his tenure, he had to intervene in a protracted legal suit between the sophist Aelius Aristides and the inhabitants of Smyrna who had been nominating him to various civic posts that Prof. G.W. Bowersock described as "laden with honor, time-consuming, and expensive."Bowersock, Greek Sophists in the Roman Empire (Oxford: Clarendon Press, 1969), p.

Demodocus (; ) is purported to be one of the dialogues of Plato. The dialogue is extant and was included in the Stephanus edition published in Geneva in 1578. It is now generally acknowledged to be a fabrication by a late sophist or rhetorician, probably later than mid-fourth century BC.John Madison Cooper, D. S. Hutchinson, (1997), Plato, Complete works, page 1699. Hackett Publishing.

96 The Augustan History claims that Fabia Orestilla, the wife of Gordian I, was a descendant of the Emperor Antoninus Pius through her father Fulvus Antoninus, a descendant of Silvanus.Historia Augusta, The Three Gordians, 17.4 Modern historians have dismissed this name and her information as false, as they believe his wife was the granddaughter of the Greek Sophist, consul, and tutor Herodes Atticus.

Teaching in oratory was popularized in the 5th century BC by itinerant teachers known as sophists, the best known of whom were Protagoras (c. 481–420 BC), Gorgias (c. 483–376 BC), and Isocrates (436–338 BC). Aspasia of Miletus is believed to be one of the first women to engage in private and public rhetoric activities as a Sophist.

Richard Talbert [Barrington Atlas of the Greek and Roman World], Princeton University Press, 2000, Map 65, H5 and Map-by-map Directory, p. 997] The city already existed when Antiochus I enlarged and renamed it. It was home to the sophist Diotrephes.William Hazlitt The Classical Gazetteer (1851) It has not been excavated, although Christopher Ratte and others visited the site in 1994 and produced a sketch plan.

Justin Martyr had been a sophist and thought Plato, not understanding the Jewish scripture, had talked of three gods. He offered various proofs that Jesus was the eternal logos. He accuses the Jews of murdering Christ in his Dialogue with Trypho, as did Melito of Sardis. Irenaeus of Lyons was the leading opponent of Gnosticism, challenging the dualistic Valentinus and Marcion in Against Heresies.

This may be, perhaps, compared to the sophist discourse in Ancient Greece. Foucault warns that it has nothing to do with Machiavelli's or Hobbes's discourse on war, for to this popular discourse, the sovereign is nothing more than "an illusion, an instrument, or, at the best, an enemy. It is a discourse that beheads the king, anyway that dispenses itself from the sovereign and that denounces it".

Isocrates begins his speech by defining the typical characteristics of most sophist teachers. He makes seven clear accusations about what is wrong with their instructional methods. # The first accusation is that sophists make big promises that they cannot fulfill, especially relating to having the ability to teach the virtue and justice. # The inconsistency betweenwhat the sophists claim to teach and their actual ability is Isocrates’ second point.

Protagoras (; ) is a dialogue by Plato. The traditional subtitle (which may or may not be Plato's) is "or the Sophists". The main argument is between Socrates and the elderly Protagoras, a celebrated sophist and philosopher. The discussion takes place at the home of Callias, who is host to Protagoras while he is in town, and concerns the nature of sophists, the unity and the teachability of virtue.

V. H. viii. 17.) Plato speaks of Inycum as still in existence in his time, but quite a small place (); notwithstanding which he makes the sophist Hippias boast that he had derived from it a sum of 20 minae. (Plat. Hipp. M. p. 282, e.) It is evident that it always continued to be an inconsiderable place, and was probably a mere dependency of Selinus.

Francis Cornford, , and Eric Voegelin contributed to an establishment of sub-divisions marked with special formulae in Greek: ; Prologue : I.1. 327a–328b. Descent to the Piraeus :I.2–I.5. 328b–331d. Cephalus. Justice of the Older Generation :I.6–1.9. 331e–336a. Polemarchus. Justice of the Middle Generation :I.10–1.24. 336b–354c. Thrasymachus. Justice of the Sophist ; Introduction : II.1–II.10. 357a–369b.

In 457, the Miaphysite monks of the Eikoston took part in the election of Timothy Aelurus as a rival patriarch of Alexandria. Timothy was a former monk of the Eikoston. In the early 7th century, John Moschus and Sophronius the Sophist visited the laura (community of hermits) of Kalamon (al-Qalamun) located at the Eikoston. There they visited with a holy man called Abba Theodorus.

Stesimbrotos of Thasos (; c. 470 BC – c. 420 BC) was a sophist, a rhapsode and logographer, a writer on history, and an opponent of Pericles and reputed author of a political pamphlet On Themistocles, Thucydides, and Pericles. Plutarch used writings by Stesimbrotos in his Life of Pericles, asserting that the coolness between Pericles and his son Xanthippos was due to Pericles seducing his daughter-in-law.

Bindusara maintained friendly diplomatic relations with the Greeks. Deimachos of Plateia was the ambassador of Seleucid emperor Antiochus I at Bindusara's court. Deimachos seems to have written a treatise entitled "On Piety" (Peri Eusebeias). The 3rd century Greek writer Athenaeus, in his Deipnosophistae, mentions an incident that he learned from Hegesander's writings: Bindusara requested Antiochus to send him sweet wine, dried figs and a sophist.

Graindor, P., Un milliardaire antique p. 29 His paternal cousins was the prominent Greek Sophist Lucius Vibullius Hipparchus Tiberius Claudius Atticus Herodes; his brother Tiberius Claudius Atticus Herodianus and his sister Claudia Tisamenis.Pomeroy, S. B., The murder of Regilla: a case of domestic violence in antiquity Aelius Rufus was born and raised in Athens. Aelius Rufus served as an Archon of Athens in 143-144.

In Rhodes he listened to the sophist philosophers and gave them money. He also gave rewards to philosophers in Athens and gave the city money towards its restoration (it had been damaged by Lucius Cornelius Sulla during the First Mithridatic War). In Rome there were rumours that Pompey would march his army against the city and establish a monarchy. Crassus secretly left with his children and money.

As a sophist, Damianus not only taught in Ephesus, but provided funds to support the city's poor but contributed funds to restore public buildings.G.W. Bowersock, Greek Sophists in the Roman Empire (Oxford: Clarendon Press, 1969), p. 27 Notable buildings include an elaborate marble portico to connect the city to the Temple of Artemis, and a large dining hall in the sanctuary of the Temple.Bowersock, Greek Sophists, p.

Plato described sophists as paid hunters after the young and wealthy, as merchants of knowledge, as athletes in a contest of words, and purgers of souls. From Plato's assessment of sophists it could be concluded that sophists do not offer true knowledge, but only an opinion of things. Plato describes them as shadows of the true, saying, "[...] the art of contradiction making, descended from an insincere kind of conceited mimicry, of the semblance-making breed, derived from image making, distinguished as portion, not divine but human, of production, that presents, a shadow play of words—such are the blood and the lineage which can, with perfect truth, be assigned to the authentic sophist". Plato sought to distinguish sophists from philosophers, arguing that a sophist was a person who made his living through deception, whereas a philosopher was a lover of wisdom who sought the truth.

Gill's work primarily focuses on ancient Greek philosophy, especially Plato and Aristotle. She has authored two books and one extensive introduction - Aristotle on Substance: The Paradox of Unity (1991), the long introduction to Plato: Parmenides (1994,) and Philosophos: Plato’s Missing Dialogue (2012.) Aristotle on Substance: The Paradox of Unity attempts to resolve the problem posed by the juxtaposition of Aristotle's requirement that primary substances have conceptual unity with the composite nature of living organisms. In Philosophos: Plato’s Missing Dialogue, Gill attempts to explain the absence of the Philosopher, a dialogue which Plato repeatedly mentions in Theaetetus, Sophist, and Statesman, but which no record exists of Plato actually having written. Previous suggestions for the absence of the Philosopher include a lack of time in Plato's later years, it forming one of Plato's unwritten doctrines, or it being unnecessary because the Sophist had included much of its intended content.

Antonia Gordiana (201 - ?) was a prominent, wealthy and noble Roman woman who lived in the troubled and unstable 3rd century. She was the daughter of Roman Emperor Gordian I; sister to Roman Emperor Gordian II and mother to Roman Emperor Gordian III. Gordiana’s mother may be the granddaughter of Greek Sophist, consul and tutor Herodes Atticus. Augustan History names her as Maecia Faustina, however modern historians dismiss her name as false.

Gessius was born in Athens, son of the pagan and sophist philosopher Leontius, and brother of Valerius and Athenais. In 421 Athenais changed her name in Aelia Eudocia and married the Emperor Theodosius II; as result, Valerius and Gessius received several honours. Gessius become Praetorian prefect of Illyricum, an office he probably lost after his sister lost her influence on the Emperor in 443 and went to Jerusalem.

See the research of Nader El-Bizri in this regard in his philosophical investigation of the notion of χώρα (Khôra) as it figured in the Timaeus dialogue of Plato. See for example: Nader El-Bizri, "‘Qui-êtes vous Khôra?’: Receiving Plato’s Timaeus," Existentia Meletai-Sophias, Vol. XI, Issue 3-4 (2001), pp. 473–490; Nader El-Bizri, "ON KAI KHORA: Situating Heidegger between the Sophist and the Timaeus," Studia Phaenomenologica, Vol.

Groethuysen's openness of spirit, his appetite for knowledge and his generosity make him one of the great European intellectuals of the first half of the twentieth century. His translations of Goethe's novels were published by Gallimard. He contributed to the introduction of Kafka in France, writing a preface to Alexander Vialatte's 1946 translation of The Trial. Lucien Herr saw Groethuysen as a "sophist," in the positive sense of the term.

This attack, in which the Serapeum was vandalized and destroyed, is dated about 391. It is not proved that Socrates of Constantinople later profited by the teaching of the sophist Troilus. No certainty exists as to Socrates' precise vocation, though it may be inferred from his work that he was a layman. In later years he traveled and visited, among other places, Paphlagonia and Cyprus.'Hist. Eccl. 1.12.

39-49 It is also not known for certain whether the treatise on the Interpretation of Dreams under the name of Antiphon was written by Antiphon the Sophist, or whether this was written by yet another different Antiphon. The editions of Pendrick and of Laks and Most proceed on the basis that this treatise was written by the same Antiphon as the Sophistic works.On this issue, see Pendrick, pp. 24–26.

According to a passage in Deipnosophistae, the sophist and dithyrambic poet Licymnius of ChiosLicymnius is known only through a few quoted lines and second-hand through references (William Smith, ed. Dictionary of Greek and Roman Antiquities 1870 ) tells a different tale about the Endymion myth, in which Hypnos, in awe of his beauty, causes him to sleep with his eyes open, so he can fully admire his face.

Crispina married the sixteen-year-old Commodus in the summer of 178 and brought him, as a dowry, a large number of estates. These, when added to the Imperial holdings, gave him control of a substantial part of Lucanian territory. The actual ceremony was modest but was commemorated on coinage, and largesse was distributed to the people. An epithalamium for the occasion was composed by the sophist Julius Pollux.

He also took pupils, the most famous being the sophist Damianus. In 165 AD, Aristides succumbed to the so-called Antonine Plague that ravaged the Roman Empire. He survived, but became less active and renewed his devotion to Asclepius. In 171 AD he set about writing the Sacred Tales to record the numerous omens and insights he had received from Asclepius in his dreams over a period of almost thirty years.

After finishing his A-levels and civilian service, Michael Bordt studied Theology at Philosophy at Hamburg and Frankfurt and Munich from 1981 to 1988. His thesis dealt with the topic of the definition of being in Plato’s Sophist. In 1993 he finished his studies in Theology in Munich and Frankfurt. In 1997 he received his PhD in Philosophy from Oxford University for a commentary on Plato’s Lysis supervised by Michael Frede.

An ongoing debate is centered on the difference between the sophists, who charged for their services, and Socrates, who did not. Instead of giving instruction Socrates professed a self-effacing and questioning posture, exemplified by what is known as the Socratic method, although Diogenes Laërtius wrote that Protagoras—a sophist—invented this method.Jarratt, Susan C. Rereading the Sophists: Classical Rhetoric Refigured. Carbondale and Edwardsville: Southern Illinois University Press, 1991, p.

Emily Wilmer Cave France was born in Birmingham, England. Her parents were William Haumer and F. E. Cave-Browne-Cave France. She studied from 1888 to 1892 at Girton College, Cambridge; and from 1892 to 1893, Graduate in Honours, Cambridge Classical Tripos. She earned her Ph.D. in 1895 at the University of Chicago with a comprehensive study of the Sophist and Neoplatonist influences in the literary work of Emperor Julian.

Since bravery is the knowledge of what is fearful and encouraging, Socrates asks if a pig could be brave. Nicias denies that animals can be brave as he believes that a certain amount of wisdom is necessary for bravery and that very few people can be considered brave. Socrates playfully suggest that Nicias is being influenced by a sophist named Damon and offers to respond to Nicias' assertion.

Maior, better known as Maior of Arabia was an Arab sophist and rhetorician during the 3rd century AD. He was a contemporary of the sophists Apsines and Nicagoras, at the time of Roman emperor Philip the Arab (244–249). There is little biographical information available about him. Like Nicagoras, Maior might have held an official chair of rhetoric at Athens. According to the Suda, he wrote thirteen books On Issues.

Strigils could differ in the type of metal used, design, etc., depending on the status of the individual it belonged to, time period, and other relevant factors. The typical metals used for strigils were bronze and iron. Some other variations of strigils are as follows: Hippias, an ancient Greek sophist who created his own strigil, made it in a unique way which allowed for sweat to drain through a small channel.

Choricius, of Gaza (), Greek sophist and rhetorician, flourished in the time of Anastasius I (AD 491–518). Choricius was the pupil of Procopius of Gaza, who must be distinguished from Procopius of Caesarea, the historian. A number of his declamations and descriptive treatises have been preserved. The declamations, which are in many cases accompanied by explanatory commentaries, chiefly consist of panegyrics, funeral orations and the stock themes of the rhetorical schools.

Magistrates who failed to carry out this order were ordered to be punished with death. In 438 Theodosius legislated again, forbidding pagan sacrifice once more.Corpus Legum Novellarum Theodosii 2.3 Theodosius seems to admit that pagan sacrifices were still seemingly being openly celebrated in places. It reads: Theodosius II married Eudocia, the daughter of a pagan sophist named Leontius, who herself patronized various pagans including Cyrus of Panopolis and the poet Nonnus.

Little is known about the anonymous author of the work, though clues from the text are often used to garner information. While "it has been suggested that he was a rhetor, sophist, merchant, enterpreneur [sic] or a vir rusticus",Grüll, 2014, p.634 the work's preoccupation with trade and port cities is notable. He mentions 61 cities, only 16 of which are in the western portion of the Empire.

Euthydemus of Chios (Latin: Euthydemus, Greek: Εὐθύδημος) also Euthydemos was a Greek sophist born in Chios who emigrated with his brother Dionysodorus to Thurii in Italy. When exiled from this city, he went to Athens where he lived for many years. Euthydemus was an older contemporary of Socrates. Plato mentions his ideas in a dialogue called Euthydemus, but due to his eristic views and arguments thought that not historical personal.

Samuel N. C. Lieu, "Scholars and Students in the Roman East", in R. MacLeod (ed.), The Library of Alexandria: Centre of Learning in the Ancient World (I. B. Tauris, 2004), pp. 129–130. Diophantus' place of birth within Arabia is unknown. It may have been Petra, also the birthplace of the 5th-century iatrosophist Gessius of Petra and a place associated in some manner with Diophantus' contemporary and fellow sophist, Epiphanius of Syria.

It is presented that politics should be run by this knowledge, or gnosis. This claim runs counter to those who, the Stranger points out, actually did rule. Those that rule merely give the appearance of such knowledge, but in the end are really sophists or imitators. For, as the Stranger maintains, a sophist is one who does not know the right thing to do, but only appears to others as someone who does.

Curiatius Maternus () appears in the Dialogus de oratoribus (Dialogue on orators) of Tacitus. He was an author of tragedies in Latin, having composed a Domitius, a Medea, and a Cato by AD 74 or 75. He may be identified with the sophist Maternus who was put to death by Domitian for speaking against tyrants in a practice speech, or with either Marcus Cornelius Nigrinus Curiatius Maternus suffect consul in 83 himself, or his adoptive father.

Asclepiea functioned as spas or sanitoria to which the sick would come to seek the ministrations of the priesthood. Romans frequented the temple at Pergamon in search of medical relief from illness and disease. It was also the haunt of notable people such as Claudius Charax the historian, Aelius Aristides the orator, Polemo the sophist, and Cuspius Rufinus the Consul. Galen's father died in 148, leaving Galen independently wealthy at the age of 19.

Born into a moderately successful family in the region of Thesprotia, as a boy Clearchus was taught by the philosopher and sophist Nicoles.Jones & Martindale, pgs. 211 & 630 Moving to Constantinople, in 356 or perhaps 357 he visited Antioch, and throughout this period (until 363) he was an associate of Themistius. From 359 Clearchus was holding a number of unknown posts in Constantinople, and was promoted in 360 to a higher position during this time.

Another esteemed sophist in the 2nd century, Herodes Atticus, paved the way for succeeding sophists of Atticism in the great center of Athens.Philostratus: The Lives of the Sophists, page 139. Trans. Wright, W.C. Cambridge: Harvard University Press, 1961. These three eminent connoisseurs of rhetoric were significant sophists of the 2nd century AD. Many succeeding them would strive to replicate and illustrate their immense knowledge of the Hellenic classics and eloquent skills in oratory.

Atticus Bradua born to a wealthy family of consular rank.Wilson, Encyclopedia of Ancient Greece pp. 349-350 He was the second son of the Greek Senator and Sophist Herodes Atticus and the Roman Aspasia Annia Regilla, a very influential woman. The paternal grandparents of Atticus Bradua were the Senator Tiberius Claudius Atticus Herodes and the wealthy heiress Vibullia Alcia Agrippina, while his maternal grandparents were the consul Appius Annius Trebonius Gallus and Atilia Caucidia Tertulla.

Socrates warns the excitable Hippocrates that Sophists are dangerous. He tells him that the words of the Sophists go straight into the soul (psychē) and can corrupt a person straightaway. Socrates says that buying wisdom from a Sophist is different from buying food and drink at the market. With food and drink, you never know what you are getting, but you can consult experts for advice before consuming anything that might be dangerous (313a–314c).

Few writings from and about the first sophists survive. The early sophists charged money in exchange for education and providing wisdom, and so were typically employed by wealthy people. This practice resulted in the condemnations made by Socrates through Plato in his dialogues, as well as by Xenophon in his Memorabilia and, somewhat controversially, by Aristotle. As a paid tutor to Alexander the Great, Aristotle could be accused of being a sophist.

Aristotle also criticizes Gorgias, labeling him a mere Sophist whose primary goal is to make money by appearing wise and clever, thus deceiving the public by means of misleading or sophistic arguments. Despite these negative portrayals, Gorgias's style of rhetoric was highly influential. Gorgias's Defense of Helen influenced Euripides's Helen and his Defense of Palamedes influenced the development of western dicanic argument, including possibly even Plato's version of the Apology of Socrates.

The rim of Protagoras is circular and rises above the surrounding flat terrain, although the rim dips down along the southwestern edge. The interior floor contains a few light markings but no formations of interest. There is an area of rough terrain just to the east of this crater, but the surroundings are otherwise level with only a few small craters in the vicinity. The crater is named for the Greek sophist Protagoras of Abdera.

Constantius, though discredited by previous defeats, and even himself secretly doubtful of the outcome of a second war, treated the offer with contempt. Yet, he dispatched civil and military officers accompanied by a sophist on a new embassy to the Sasanid court, advising Shapur II of the necessity of more reasonable grounds for peace. The embassy was dismissed by Shapur when he arrived at Ctesiphon and preparations were conducted for another campaign.

Plato considered gymnastics to be an important part of education (see Republic iii. and parts of Laws) and according to him it was the sophist Prodicus who first pointed out the connection between gymnastics and health. Having found gymnastic exercises beneficial to his own weak constitution, Prodicus formulated a method that became generally accepted and was subsequently improved by Hippocrates. Galen also put great stress on the proper and frequent use of gymnastics.

He may have presided over the council of bishops that met in 328 to elect a new bishop of Antioch. His last known act was the excommunication of Apollinarius the Elder and his son, Apollinarius the Younger. They had been part of a group of Christians attending a lecture by the sophist Epiphanius of Syria. According to custom, Epiphanius dismissed the "uninitiated and profane" (a cue to Christians to leave) before reciting a hymn to the pagan god Dionysus.

" This is the earliest definite information relative to the effect of variations in the application of massage. These maxims should be remembered by those who use mechanical vibration for they well define its general therapeutic application. Hipppocrates also suggested the direction in which to apply massage the art of rubbing up, thereby assisting mechanical and physical processes, aiding circulation, relieving stasis and consequently quickening metabolic processes." Herodicus is also described as a gymnastic-master (παιδοτρίβης) and a sophist.

Andronicus () was a poet of ancient Greece. Andronicus was a contemporary of the emperor Constantius II, around 360. The sophist rhetorician Libanius wrote that the sweetness of his poetry gained him the favor of all the towns (probably of Egypt) as far as the Ethiopians, but that the full development of his talents was checked by the death of his mother and the misfortune of his native town (which may have been Hermopolis).Libanius, Epist. 75comp.

The story centres on the Choice of Hercules, in which the youthful Hercules must decide between the paths of pleasure and virtue. These are represented by two women who present their various arguments to Hercules, and his confusion is articulated in the trio Where shall I go?. The classical myth of "the choice of Hercules," as told by the 5th-century Athenian sophist Prodicus (Xenophon Memorabilia 2.1.21-34), anticipates that Hercules will choose to follow Virtue's path.

The only story involving Arete was originally told in the 5th century BC by the sophist Prodicus, and concerns the early life of the hero Heracles. The story has become known as Hercules at the crossroads. At a crossroads, Arete appeared to Heracles as a young maiden, and offered him glory and a life of struggle against evil; her counterpart Kakia (κακία, "badness"), offered him wealth and pleasure. Heracles chose to follow the path of Arete.

Aelius Theon (, gen.: Θέωνος) was an Alexandrian sophist and author of a collection of preliminary exercises (progymnasmata) for the training of orators. He probably lived and wrote in the mid to late 1st century AD and his treatise is the earliest treatment of these exercises. The work (extant, though incomplete), which probably formed an appendix to a manual of rhetoric, shows learning and taste, and contains valuable notices on the style and speeches of the masters of Attic oratory.

Early: Apology, Charmides, Crito, Euthyphro, Gorgias, (Lesser) Hippias (minor), (Greater) Hippias (major), Ion, Laches, Lysis, Protagoras Middle: Cratylus, Euthydemus, Meno, Parmenides, Phaedo, Phaedrus, Republic, Symposium, Theaetetus Late: Critias, Sophist, Statesman / Politicus, Timaeus, Philebus, Laws. A significant distinction of the early Plato and the later Plato has been offered by scholars such as E.R. Dodds and has been summarized by Harold Bloom in his book titled Agon: "E.R. Dodds is the classical scholar whose writings most illuminated the Hellenic descent (in) The Greeks and the Irrational ... In his chapter on Plato and the Irrational Soul ... Dodds traces Plato's spiritual evolution from the pure rationalist of the Protagoras to the transcendental psychologist, influenced by the Pythagoreans and Orphics, of the later works culminating in the Laws." Lewis Campbell was the first to make exhaustive use of stylometry to prove objectively that the Critias, Timaeus, Laws, Philebus, Sophist, and Statesman were all clustered together as a group, while the Parmenides, Phaedrus, Republic, and Theaetetus belong to a separate group, which must be earlier (given Aristotle's statement in his PoliticsAristotle, Politics 1264b24-27 .

Guthrie, W. K. C., Presocratic Tradition from Parmenides to Democritus (volume 2 of his History of Greek Philosophy), Cambridge UP, 1965. In the Sophist tradition, the term stood in opposition to nomos (), "law" or "custom", in the debate on which parts of human existence are natural, and which are due to convention.Things in, by or according to nature are (physei; DAT sg of physis). Things in, by or according to law, custom or convention are (nomōi; DAT sg of nomos).

Diophantus the Arab was an Arab teacher and sophist at Athens during the 4th century AD. His most famous student was Libanius (336–340). He was active during the reign of Julian the Apostate (361–363).John R. Martindale, A. H. M. Jones and John Morris (eds.), The Prosopography of the Later Roman Empire: Volume I, AD 260–395 (Cambridge University Press, 1971), pp. 260–261.Ad Meskens, Travelling Mathematics: The Fate of Diophantos' Arithmetic (Springer, 2010), p. 48 n28.

The Forms are typically described in dialogues such as the Phaedo, Symposium and Republic as perfect archetypes of which objects in the everyday world are imperfect copies. Aristotle's Third Man Argument is its most famous criticism in antiquity. In the Republic the highest form is identified as the Form of the Good, the source of all other Forms, which could be known by reason. In the Sophist, a later work, the Forms being, sameness and difference are listed among the primordial "Great Kinds".

In the Augustan History, Zenobia is said to have been a descendant of Cleopatra and claimed descent from the Ptolemies. According to the Souda, a 10th-century Byzantine encyclopedia, after the Palmyrene conquest of Egypt, the sophist Callinicus of Petra wrote a ten- volume history of Alexandria dedicated to Cleopatra. According to modern scholars, by Cleopatra Callinicus meant Zenobia. Apart from legends, there is no direct evidence in Egyptian coinage or papyri of a contemporary conflation of Zenobia with Cleopatra.

The Certamen itself is clearly of the second century A.D., for it mentions Hadrian (line 33). Friedrich Nietzsche deducedNietzsche, "Die Florentinischer Tractat über Homer und Hesiod", in Rhetorica (Rheinisches museum für philologie) 25 (1870:528-40) and 28 (1873:211-49). that it must have an earlier precedent in some form, and argued that it derived from the sophist Alcidamas' Mouseion, written in the fourth century B.C. Three fragmentary papyri discovered since have confirmed his view.Koniaris 1971, Renehan 1971, Mandilaras 1992.

They orated over topics like poetry and public speaking. They did not teach debate or anything that had to do with politics because rhetoric was restrained due to the imperial government’s rules. Owing largely to the influence of Plato and Aristotle, philosophy came to be regarded as distinct from sophistry, the latter being regarded as specious and rhetorical, a practical discipline. Thus, by the time of the Roman Empire, a sophist was simply a teacher of rhetoric and a popular public speaker.

Little is known of Theodorus' biography beyond what can be inferred from Plato's dialogues. He was born in the northern African colony of Cyrene, and apparently taught both there and in Athens. He complains of old age in the Theaetetus, the dramatic date of 399 BC of which suggests his period of flourishing to have occurred in the mid-5th century. The text also associates him with the sophist Protagoras, with whom he claims to have studied before turning to geometry.c.f.

Antiphon of Rhamnus (; ) (480-411 BC) was the earliest of the ten Attic orators, and an important figure in fifth-century Athenian political and intellectual life. There is longstanding uncertainty and scholarly controversy over whether the Sophistic works of Antiphon and a treatise on the Interpretation of Dreams were also written by Antiphon the Orator, or whether they were written by a separate man known as Antiphon the Sophist. This article only discusses Antiphon the Orator's biography and oratorical works.

Plato famously formalized the Socratic elenctic style in prose—presenting Socrates as the curious questioner of some prominent Athenian interlocutor—in some of his early dialogues, such as Euthyphro and Ion, and the method is most commonly found within the so-called "Socratic dialogues", which generally portray Socrates engaging in the method and questioning his fellow citizens about moral and epistemological issues. But in his later dialogues, such as Theaetetus or Sophist, Plato had a different method to philosophical discussions, namely dialectic.

Gorgias was a well-known sophist whose writings showcased his ability to make counter-intuitive and unpopular positions appear stronger. Gorgias authored a lost work known as On the Non-Existent, which argues that nothing exists. In it, he attempts to persuade his readers that thought and existence are different. He also wrote _Encomium of Helen_ in which he presents all of the possible reasons for which Helen could be blamed for causing the Trojan War and refutes each one of them.

Her literary history (1907), which ranged from the Homeric epics to Emperor Julian, was valued in the academic world and highly praised (for example, by Gilbert Murray). Her translations of the Sophist of the Eunapius of Sardis and Philostratos (1922) as well as the writings of Julian (1913-1923) belong to this context. Later, Wright was primarily concerned with the history of early modern medicine and edited annotated reissues of various historical treatises. On September 6 1906, she married J. Edmund Wright.

The concept of emotional appeal existed in rhetoric long before Aristotle's Rhetoric. George A. Kennedy, a well-respected, modern-day scholar, identifies the appeal to emotions in the newly formed democratic court system before 400 BC in his book, The Art of Persuasion in Greece. Gorgias, a Sophist who preceded Aristotle, was interested in the orator's emotional appeal as well. Gorgias believed the orator was able to capture and lead the audience in any direction they pleased through the use of emotional appeal.

Procopius of Gaza ( 465–528 AD) was a Christian sophist and rhetorician, one of the most important representatives of the famous school of his native place. Here he spent nearly the whole of his life teaching and writing, and took no part in the theological movements of his time. The little that is known of him is to be found in his letters and the encomium by his pupil and successor Choricius. He was the author of numerous rhetorical and theological works.

Lycophron (; ) was a sophist of Ancient Greece. The central point about Lycrophron as attacked in the Politics of Aristotle, is that Lycrophron rejected the idea that the state exists to make people "just and good", instead holding the view that justice and law is about preventing people violating the bodies and goods of each other. This is the only reference to Lycrophron in the Politics. The details of his life remain obscure, other than a number of references in the works of Aristotle.

Moreover, references in the sources to Apellicon and Athenion as "peripatetics" may well be interpreted as meaning that they both went to the Lyceum, which would explain why they were later comrades-in-arms. The peripatetics never had a predictable philosophy. Both men were skilled orators, which was a specialty of the school at that time. Athenion went on to found a chain of schools for boys, on which account he is called a "sophist" (a teacher of conventional wisdom).

Isocrates was born to a wealthy family in Athens and received a first-rate education. He was greatly influenced by his sophist teachers, Prodicus and Gorgias, and was also closely acquainted with Socrates. Suda writes that Isocrates was the son of Theodoros () and was an aulos-maker, and that his brothers were Tisippos () and Theomnestos (). Other accounts, including that of Isocrates himself, state that the Peloponnesian War wiped out his father's estate, and Isocrates was forced to earn a living.

Against the Sophists is Isocrates' first published work where he gives an account of philosophia. His principal method is to contrast his ways of teaching with Sophistry. While Isocrates does not go against the Sophist method of teaching as a whole, he emphasizes his disagreement with bad Sophistry practices. Isocrates' program of rhetorical education stressed the ability to use language to address practical problems, and he referred to his teachings as more of a philosophy than a school of rhetoric.

However, as described in Plato's Theaetetus, Protagoras's views allow that some views may result from an ill body or mind. He stressed that although all views may appear equally true, and perhaps, should be equally respected, they certainly are not of equal gravity. One view may be useful and advantageous to the person who has it, while the perception of another may prove harmful. Hence, Protagoras believed that the sophist was there to teach the student how to discriminate between them, i.e.

Plato explores the problematic moral status of rhetoric twice: in Gorgias, a dialogue named for the famed Sophist, and in The Phaedrus, a dialogue best known for its commentary on love. This concern is still maintained to nowadays. More trusting in the power of rhetoric to support a republic, the Roman orator Cicero argued that art required something more than eloquence. A good orator needed also to be a good man, a person enlightened on a variety of civic topics.

New York: Robert Appleton Company (public domain). Retrieved October 17, 2012. Their founder is said to be a certain John Ascunages, head of a Sophist school at Antioch. The principal writer was John Philoponus, the great Aristotelian commentator; the leaders were two bishops, Conon of Tarsus and Eugenius of Seleucia in Isauria, who were deposed by their comprovincials and took refuge at Constantinople where they found a powerful convert and protector in Athanasius the Monk, a grandson of the Empress Theodora.

Sallustius' father Basilides was a Syrian; his mother Theoclea a native of Emesa, where probably Sallustius was born, and where he lived during the earlier part of his life. He applied himself first to the study of jurisprudence, and studied the art of oratory under the tuition of Eunoius at Emesa. He subsequently abandoned his forensic studies, and took up the profession of a sophist. He directed his attention especially to the Attic orators, and learnt all the orations of Demosthenes by heart.

Several years after the death of Socrates the sophist Polycrates composed a declamation against him, to which Lysias replied.John Addington Symonds, A problem in Greek Ethics, XII, p. 64 A more authentic tradition represents Lysias as having spoken his own Olympiacus at the Olympic festival of 388 BC, to which Dionysius I of Syracuse had sent a magnificent embassy. Tents embroidered with gold were pitched within the sacred enclosure; and the wealth of Dionysius was vividly shown by the number of chariots which he had entered.

A few years after the Council of Nicaea (in 325) Marcellus wrote a book against Asterius the Sophist, a prominent figure in the party which supported Arius. Of this book only fragments survived. Marcellus was accused of maintaining that the Trinity of persons in the Godhead was but a transitory dispensation. According to the surviving fragments, God was originally only one Being (hypostasis), but at the creation of the universe the Word or Logos went out from the Father and was God's Activity in the world.

In the Hindu epic Ramayana (Ayodhya Khanda), when Bharata goes to the forest to convince Rama to return home, he was accompanied by a sophist called Jabali (""). Jabali uses nihilistic reasoning to convince Rama. He also says that rituals are a waste of food and scriptures were written by smart men so that people will give alms. But Rama calls him a deviant from the path of dharma (""), refuses to accept his "nastika" views and blame his own father for taking Jabali into service.

Sopater was a disciple of Iamblichus, after whose death (c. 325 AD), he went to Constantinople, where he enjoyed the favour and personal friendship of Constantine I. The Suda lists that he wrote variety of works, including one On Providence, and another called People who have Undeserved Good or Bad Fortune.Suda σ 845, Sopatros. He is distinguished from another sophist of that name "Of Apamea ... (Or rather, of Alexandria)", who wrote epitomes of very many authors and probably also the Historical Extracts,Suda σ 848, Sopatros.

Protagoras was one of the best known and most successful sophists of his era; however, some later philosophers, such as Sextus Empiricus'Outlines of Pyrrhonism' Book I, Chapter 32. treat him as a founder of a philosophy rather than as a sophist. Protagoras taught his students the necessary skills and knowledge for a successful life, particularly in politics. He trained his pupils to argue from both points of view because he believed that truth could not be limited to just one side of the argument.

Jean-Baptiste-Gaspard d'Ansse de Villoison Jean-Baptiste-Gaspard d'Ansse (or Dannse) de Villoison (5 March 1750 (or 1753) - 25 April 1805) was a classical scholar born at Corbeil-sur-Seine, France. He belonged to a noble family (De Ansso) of Spanish origin, and took his surname from a village in the neighbourhood. In 1773, he published the Homeric Lexicon of Apollonius the Sophist from a manuscript in the abbey of Saint-Germain-des-Prés. In 1778, his edition of Longus's Daphnis and Chloë was published.

The principle which is produced below the level of the One and the Henads is the divine Intellect (Nous). The One cannot have a determinate nature if it is to be the source of all determinate natures, so what it produces is the totality of all determinate natures, or Being. By determination is meant existence within boundaries, a being this and not that. The most important determinate natures are the Greatest Kinds from Plato's Sophist (Being, Same, Other, Rest, Motion) and Aristotle's ten categories (Quantity, Quality, etc.).

He believed that there was no absolute form of arete, but that it was relative to each situation. For example, virtue in a slave was not the same as virtue in a statesman. He believed that rhetoric, the art of persuasion, was the king of all sciences, since he saw it as a techné with which one could persuade an audience toward any course of action. While rhetoric existed in the curriculum of every Sophist, Gorgias placed more prominence upon it than any of the others.

Naga mystics, at the Hindu bathing ceremony of Ardha Kumbh Mela, at Allahabad In ancient Indian cultures, there was a tradition of extreme asceticism (obviously minoritarian) that included full nudity. This tradition continued from the gymnosophists (philosophers in antiquity) to certain holy men (who may however cover themselves with ashes) in present-day Hindu devotion and in Jainism. In the 4th century BC, Alexander the Great encountered, in India, wandering groups of naked holy men whom he dubbed the naked philosophers. (Gr gymnos: naked; sophist: knowledge).

Elpinice was born to a distinguished and very rich family of consular rank.Wilson, Encyclopedia of Ancient Greece pp. 349-350 She was first daughter and among the children of the Greek Athenian Roman Senator, Sophist Herodes Atticus and the Roman highly aristocratic, influential noblewoman Aspasia Annia Regilla. The paternal grandparents of Elpinice were the Roman Senator Tiberius Claudius Atticus Herodes and the wealthy heiress Vibullia Alcia Agrippina while her maternal grandparents were the Roman Senator, Consul Appius Annius Trebonius Gallus and the aristocratic woman Atilia Caucidia Tertulla.

Thrasymachus was a citizen of Chalcedon, on the Bosphorus. His career appears to have been spent as a sophist at Athens, although the exact nature of his work and thought is unclear. He is credited with an increase in the rhythmic character of Greek oratory, especially the use of the paeonic rhythm in prose, and a greater appeal to the emotions through gesture. Aristophanes makes what is the most precisely dateable of references to Thrasymachus, in a passing joke from a lost play dated to 427 BCE.

Greece & Rome, Vol. 42 (1): 15–23 The dates of his lifetime are not recorded, but extrapolated from writings that have survived the ages. In Protagoras Plato wrote that, before a gathering of Socrates, Prodicus, and Hippias, Protagoras stated that he was old enough to be the father of any of them. This suggests a birth date of not later than 490 BC. In the Meno he is said to have died at approximately the age of 70, after 40 years as a practicing Sophist.

Julian, a cousin of Emperor Constantine II, lives at the court in Christian Constantinople, surrounded by constant surveillance. His mentor, a teacher of theology called Ekivoly, fears the impact the sophist Libanius might have on Julian and so distributes poems round the city, hostile to Julian and attributed to Libanius. Julian learns the truth about the poems from Agathon, son of a winegrower from Cappadocia. Constantius announces his will – his heir will be his cousin Gallus, Julian's half-brother – and his banishment of Libanius to Athens.

Diagoras "the Atheist" of Melos () was a Greek poet and sophist of the 5th century BC. Throughout antiquity, he was regarded as an atheist, but very little is known for certain about what he actually believed. Anecdotes about his life indicate that he spoke out against ancient Greek religion. He allegedly chopped up a wooden statue of Heracles and used it to roast his lentils and revealed the secrets of the Eleusinian Mysteries. The Athenians accused him of asebeia (impiety) and banished him from their city.

Apollonius () of Athens—sometimes Apollonius of Naucratis—was a Greek sophist and rhetorician who lived in the time of the Roman emperor Septimius Severus, that is, the end of the 2nd century. Apollonius was a pupil of the sophists Adrianus and Chrestus. He distinguished himself by his forensic eloquence, and taught rhetoric at Athens at the same time with Heracleides. He was an opponent of Heracleides, and with the assistance of his associates he succeeded in expelling him from the chair of rhetoric in Athens.

Apollonius the Sophist () was a famous grammarian, who probably lived towards the end of the 1st century AD and taught in Rome in the time of Tiberius. He was born in Alexandria, the son of another grammarian, Archibius of Alexandria (or was possibly Archibius's father). He was the author of a Homeric dictionary (Λέξεις Ὁμηρικαί), the only work of this kind existent today. His chief authorities were Aristarchus of Samothrace and Apion's Homeric glossary (although some sources cite Apion as a disciple of Apollonius).

According to historian John Clarke, depictions of Hermaphroditus were very popular among the Romans: In c.400, Augustine wrote in The Literal Meaning of Genesis that humans were created in two sexes, despite "as happens in some births, in the case of what we call androgynes". Historical accounts of intersex people include the sophist and philosopher Favorinus, described as a eunuch (εὐνοῦχος) by birth.Philostratus, VS 489 Mason and others thus describe Favorinus as having an intersex trait.Mason, H.J., Favorinus’ Disorder: Reifenstein's Syndrome in Antiquity?, in Janus 66 (1978) 1–13.

Socrates debates with the sophist seeking the true definition of rhetoric, attempting to pinpoint the essence of rhetoric and unveil the flaws of the sophistic oratory popular in Athens at the time. The art of persuasion was widely considered necessary for political and legal advantage in classical Athens, and rhetoricians promoted themselves as teachers of this fundamental skill. Some, like Gorgias, were foreigners attracted to Athens because of its reputation for intellectual and cultural sophistication. Socrates suggests that he is one of the few Athenians to practice true politics (521d).

Philip Rubens, brother of the painter, produced an edition of the homilies, published posthumously in a memorial volume after his death in 1611, together with a short biography of Philip, a selection of Latin poems that he had written, and Latin poems written in his memory by his friends. Fourteen genuine sermons have been printed by Migne in the Patrologia Graeca 40, 155-480, with a Latin translation. along with other sermons "by Asterius" that were written by Asterius the Sophist. Another two genuine sermons were discovered in manuscript at Mount Athos by M. Bauer.

Encolpius and his companions, by now wearied and disgusted, try to leave as the other guests proceed to the baths, but are prevented by a porter (72). They escape only after Trimalchio holds a mock funeral for himself. The , mistaking the sound of horns for a signal that a fire has broken out, burst into the residence (78). Using this sudden alarm as an excuse to get rid of the sophist Agamemnon, whose company Encolpius and his friends are weary of, they flee as if from a real fire (78).

Yet, after Napoleon's defeat, when the Bourbon King Ferdinand was restored to the Spanish throne but then broke all his promises to abide by a constitutional government and turned into a brutal oppressor,Rolo 1965, p. 215. Canning's argument was that it would be "Quixotic" to interfere in Spain's affairs in any attempt to support the Spanish people. Winding up this account of George Canning as sophist in the service of devious political ends, Hazlitt maintains that his career is a significant example of the "Genius of the Age"."Genius" in the sense of "spirit".

With a rapier wit, Tooke excelled in situations where "a ready repartee, a shrewd cross-question, ridicule and banter, a caustic remark or an amusing anecdote, whatever set [himself] off to advantage, or gratifie[d] the curiosity or piqued the self-love of the hearers, [could] keep ... attention alive and secure[d] his triumph ...." As a "satirist" and "a sophist" he could provoke "admiration by expressing his contempt for each of his adversaries in turn, and by setting their opinion at defiance."Hazlitt 1930, vol. 11, p. 50.

However, many modern scholars consider "Philaenis" a fictional character whose persona may have been adopted by a variety of erotic writers. Two satirical Greek epigrams from the Palatine Anthology by the poets Aeschrion of Samos and Dioscorides purport to defend Philaenis's reputation by insisting that she did not write the treatise attributed to her. Aeschrion instead insists that the treatise was written by the Athenian sophist Polycrates. The reputed writings of Philaenis were well known throughout classical antiquity and scholars believe that they may have influenced Ovid's Ars Amatoria.

Lesbonax of Mytilene (), a Greek sophist and rhetorician, flourished in the time of Caesar Augustus. According to Photius I of Constantinople he was the author of sixteen political speeches, of which two are extant, a hortatory speech after the style of Thucydides, and a speech on the Corinthian War. In the first he exhorts the Athenians against the Spartans, in the second (the title of which is misleading) against the Thebans (edition by F. Kiehr, Lesbonactis sophistae quae supersunt (Leipzig 1906). Some erotic letters are also attributed to him.

It is reported that in the Fifth Century BCE, the Sophist, Antiphon, set up a booth in a public agora where he offered consolation to the bereaved. Furthermore, "[v]isits of consolation in antiquity extended to popular levels as well", including visits by philosophers intended to hearten villages that were facing invasion.Abraham Smith, Comfort One Another: Reconstructing the Rhetoric and Audience of 1 Thessalonians (1995), p. 48. In both ancient Greece and Rome, the Consolatio or consolatory oration was a type of ceremonial oration, typically used rhetorically to comfort mourners at funerals.

Publius Rutilius Lupus was a Roman rhetorician who flourished during the reign of Tiberius. He was the author of a treatise on the figures of speech (de Figuris sententiarum et elocutionis), abridged from a similar work by the rhetorician Gorgias of Athens, who was the tutor of Cicero the Younger. (This rhetorician is not, of course, the well-known sophist Gorgias of Leontini, who lived in the time of Socrates.) In its present form the treatise is incomplete, as is clearly shown by the express testimony of Quintilian (Inst. ix.2.101–105 passim).

He is desperate. Back at Harvard, he falls under the spell of Dr. Crucifer, a satanic sophist and misogynist who abrogated his sex as not to fall under the spell of a woman. Crucifer works on Darconville turning his love for Isabel into hate. He urges him to seek revenge convincing him that Isabel is not only worthless but needs to die. Darconville sets out to kill her at Fawx’s Mt. After this experience Darconville retreats to Venice where in his palazzo he is able to use “remembrance” to write his ultimate work.

Against the Sophists is among the few Isocratic speeches that have survived from Ancient Greece. This polemical text was Isocrates' attempt to define his educational doctrine and to separate himself from the multitudes of other teachers of rhetoric. Isocrates was a sophist, an identity which carried the same level of negative connotation as it does now. Many of the sophistic educators were characterized as deceitful because they were more concerned with making a profit from teaching persuasive trickery than of producing quality orators that would promote Athenian democracy.

Adrianus of Tyre (Ancient Greek: , c. 113 - 193), also written as Hadrian and Hadrianos, was a sophist of ancient Athens who flourished under the emperors Marcus Aurelius and Commodus. Adrianus was the pupil of Herodes Atticus, and obtained the chair of philosophy at Athens during the lifetime of his master. His advancement does not seem to have impaired their mutual regard; Herodes declared that the unfinished speeches of his scholar were "the fragments of a colossus," and Adrianus showed his gratitude by a funeral oration which he pronounced over the ashes of his master.

The dialogue begins with an unnamed friend of Socrates asking him how his pursuit of the young Alcibiades, just now reputed to be growing his first beard, was proceeding. Socrates explains that while he has just been in the company of Alcibiades, his mind is now on more interesting matters. He says that the Sophist Protagoras, the wisest man alive (309c–d), is in town. Socrates relates the story of how his young friend, Hippocrates, son of Apollodorus, came knocking on his door before daybreak and roused him out of bed.

Socrates asks Protagoras "in respect to what" Hippocrates will improve by associating with him, like for example, by associating himself to a doctor he would improve in medicine (318d). Protagoras begins by saying that a good Sophist can make his students into good citizens by teaching civic virtue (πολιτικὴν τέχνην). Socrates says that this is fine and good, but that he personally believes that this is not feasible since virtue cannot be taught (319b). He adds that technical skill (technē) can be imparted to students by teachers, but that wisdom cannot be.

Many sophists taught their skills for a price. Due to the importance of such skills in the litigious social life of Athens, practitioners often commanded very high fees. The sophists' practice of questioning the existence and roles of traditional deities and investigating into the nature of the heavens and the earth prompted a popular reaction against them. The attacks of some of their followers against Socrates prompted a vigorous condemnation from his followers, including Plato and Xenophon, as there was a popular view of Socrates as a sophist.

Timaeus then explains how the soul of the world was created (Plato's following discussion is obscure, and almost certainly intended to be read in light of the Sophist). The demiurge combined three elements: two varieties of Sameness (one indivisible and another divisible), two varieties of Difference (again, one indivisible and another divisible), and two types of Being (or Existence, once more, one indivisible and another divisible). From this emerged three compound substances, intermediate (or mixed) Being, intermediate Sameness, and intermediate Difference. From this compound one final substance resulted, the World Soul.

Plato's Meno is a Socratic dialogue in which the two main speakers, Socrates and Meno (also transliterated as "Menon"), discuss human virtue: what it is, and whether or not it can be taught. Meno is visiting Athens from Thessaly with a large entourage of slaves attending him. Young, good-looking and well-born, he is a student of Gorgias, a prominent sophist whose views on virtue clearly influence that of Meno's. Early in the dialogue, Meno claims that he has held forth many times on the subject of virtue, and in front of large audiences.

The Paradox of the Court, also known as the counterdilemma of Euathlus or Protagoras' paradox, is a paradox originating in ancient Greece. It is said that the famous sophist Protagoras took on a promising pupil, Euathlus, on the understanding that the student pay Protagoras for his instruction after he wins his first court case. After instruction, Euathlus decided to not enter the profession of law, but to enter politics instead, and Protagoras decided to sue Euathlus for the amount owed. Protagoras argued that if he won the case, he would be paid his money.

Through her paternal grandmother, Athenais was a great granddaughter of the Sophist Herodes Atticus and Roman aristocratic noblewoman Aspasia Annia Regilla and through her paternal grandfather she was a great granddaughter of Publius Aelius Vibullius Rufus who served as an Archon of Athens in 143-144. Herodes Atticus and Publius Aelius Vibullius Rufus were first cousins. Through Aspasia Annia Regilla, Athenais was a relative to the family of the Roman Emperor Marcus Aurelius and Roman Empress Faustina the Younger.Pomeroy, The murder of Regilla: a case of domestic violence in antiquity p.

Aelius Antipater or Antipater of Hierapolis (; fl. AD 200) was a Greek sophist and rhetorician. He was a son of Zeuxidemus, and a pupil of Adrianus, Pollux, and Zeno. In his orations, both extempore and written, some of which are mentioned by Philostratus, Antipater was not superior to his contemporaries, but in the art of writing letters he is said to have excelled all others, and for this reason the emperor Severus made him his private secretary and tutor (ab epistulis) of his two sons Caracalla and Geta.

Lacritus () was a sophist, and native of Phaselis, known to us chiefly from the speech of Demosthenes against him, and for having been the tutor of Archias of Thurii. The subject of the speech entails a man named Androcles, who had lent a sum of money to Artemo, the brother of Lacritus. The latter, on the death of his brother, refused to refund the money, though he had become security for his brother, and was his heir. Hence the suit instituted against him by Androcles, for whom Demosthenes composed the speech in question.

One time the students of Prohaeresius got into a fight with the students of the Spartan Apsines. The matter was taken to Julianus, then an old man who pleaded to Prohaeresius to settle the matter peacefully. No textbooks written by Prohaeresius survive today, but his influence as a teacher is described by famous sophists and rhetoricians of the second half of the fourth century such as Himerius and Libanius. Many Armenians had travelled to Athens to study under Prohaeresius whom Sozomenos called the most celebrated sophist of his age.

In 5th century BC Greece, Antiphon the Sophist, in a fragment preserved from his chief work On Truth, held that: "Time is not a reality (hypostasis), but a concept (noêma) or a measure (metron)." Parmenides went further, maintaining that time, motion, and change were illusions, leading to the paradoxes of his follower Zeno. Time as an illusion is also a common theme in Buddhist thought. J. M. E. McTaggart's 1908 The Unreality of Time argues that, since every event has the characteristic of being both present and not present (i.e.

This dialogue takes place a day after Plato's Theaetetus in an unspecified gymnasium in Athens. The participants are Socrates, who plays a minor role, the elder mathematician Theodorus, the young mathematician Theaetetus, and a visitor from Elea, the hometown of Parmenides and Zeno, who is often referred to in English translations as the Eleatic Stranger or the Eleatic Visitor. Other young mathematicians are also silently present. The dialogue begins when Socrates arrives and asks the Eleatic Stranger whether in his homeland the sophist, statesperson, and philosopher are considered to be one kind or three.

Gill suggests a fourth alternative - that Plato intentionally avoided writing the Philosopher with the intent that someone who had read well Theaetetus, Sophist, and Statesman could use the pedagogical clues contained in those dialogues to reconstruct the missing Philosopher (while becoming philosophers themselves in the process.) Gill's explanation of the Philosopher has been criticized for relying excessively on the assumption that all of Plato's later philosophy was strongly Aristotelian, but her close analyses of many of the significant passages in the three dialogues her book covers has been lauded as well worthwhile.

Sex manuals are among the oldest forms of erotic literature. Three brief fragments of a sex manual written in the fourth century BC that is attributed to Philaenis of Samos have survived, though modern scholars generally regard it as a work of parody probably written by a man, most likely the Athenian sophist Polycrates. Other examples of the genre from the classical world include the lost works of Elephantis and Ovid's Ars Amatoria. The Indian Kama Sutra is one of the world's best-known works of this type.

It is still Nontrinitarian because, according to this belief system, Jesus has always been beneath God, though higher than humans. Arian Christology was not a majority view among Unitarians in Poland, Transylvania or England. It was only with the advent of American Unitarianism that it gained a foothold in the Unitarian movement. Among early Christian theologians who believed in a pre-existent Jesus who was subordinate to God the Father were Lucian of Antioch, Eusebius of Caesarea, Arius, Eusebius of Nicomedia, Asterius the Sophist, Eunomius, and Ulfilas, as well as Felix, Bishop of Urgell.

Flavius Asclepiodotus or Asclepiades (fl. 423-425) was a politician of the Eastern Roman Empire Asclepiodotus was the brother of the sophist Leontius, and thus the uncle of Athenais, who in 421 married the Emperor Theodosius II taking the name of Aelia Eudocia. Eudocia favoured her family, exercising her influence over her husband to advance Asclepiodotus' career. In 422, Asclepiodotus was comes sacrarum largitionum, while between 14 February 423 (the year in which Eudocia was appointed Augusta) to 1 February 425 he was Praetorian prefect of the East, and Consul in 423.

He is the antithesis to Socrates. Callicles is depicted as a young student of the sophist Gorgias. In the dialogue named for his teacher, Callicles argues the position of an oligarchic amoralist, stating that it is natural and just for the strong to dominate the weak and that it is unfair for the weak to resist such oppression by establishing laws to limit the power of the strong. He asserts that the institutions and moral code of his time were not established by gods but instead by humans who naturally were looking after their own interests.

Valerius was born in Athens, son of the pagan and sophist philosopher Leontius, and brother of Gessius and Athenais. In 421 Athenais changed her name to Aelia Eudocia and married the Emperor Theodosius II; as result, Valerius and Gessius received several honours. First Valerius was appointed comes rerum privatarum (425), then comes sacrarum largitionum, then consul in 432, to be finally appointed magister officiorum in 435. In 455 Valerius wrote to his sister, at Jerusalem, trying to persuade her to leave the christological party of Eutyches and to return to the Nicene faith, to which Valerius evidently belonged.

During these dialogues, Fondane recalled, he first discovered his interest in philosophy: he played the "Sophist", paradoxical and abstract, in front of the "sentimental" Groper. This antithesis also inspired the core essay in Iudaism și elenism, where Fondane writes at length about the hostile dialogue between Jewish philosophy, in search of fundamental truths, and Greek thought, with its ultimate value of beauty. Tăgăduința lui Petru, believed by Mircea Martin to be a sample of Fondane's debt to André Gide,Martin, p. V is the first of his works to take inspiration from the Bible (in this case, looking beyond the Talmud).

It is an attempt to write a poetics of football. Tragedy, the Greeks, and Us (Pantheon/Profile Books, 2019) In Tragedy, the Greeks, and Us, Critchley argues that tragedy articulates a philosophical orientation that challenges the traditional authority of philosophy by giving voice to what is contradictory, constricting, and limiting about human beings. In developing tragedy's philosophy, he turns to the ancient sophist Gorgias and the sophistical practice of antilogia, which examines both sides of an issue so as to make the weaker argument appear stronger. In addition to Gorgias, Critchley discusses Aeschylus, Sophocles, Euripides, Plato, Aristotle, and others.

The earliest and by far the most detailed source is the Life of Apollonius of Tyana, a lengthy, novelistic biography written by the sophist Philostratus at the request of empress Julia Domna. She died in 217 AD., and he completed it after her death, probably in the 220s or 230s AD. Philostratus’s account shaped the image of Apollonius for posterity. To some extent it is a valuable source because it contains data from older writings which were available to Philostratus, but disappeared later on. Among these works are an excerpt (preserved by Eusebius) from On Sacrifices, and certain alleged letters of Apollonius.

In the first passage preserved, Encolpius is in a Greek town in Campania, perhaps Puteoli, where he is standing outside a school, railing against the Asiatic style and false taste in literature, which he blames on the prevailing system of declamatory education (1–2). His adversary in this debate is Agamemnon, a sophist, who shifts the blame from the teachers to the parents (3–5). Encolpius discovers that his companion Ascyltos has left and breaks away from Agamemnon when a group of students arrive (6). Encolpius then gets lost and asks an old woman for help returning home.

Socrates' analogy, that ignorance is to the philosopher what disease is to the physician, is important and persistent in the dialogues. And everywhere, Socrates fails to effect a cure. In the Protagoras, for example, when the sophist Prodicus accuses Socrates of making a mess of their discussion, Socrates accepts the complaint and calls himself a laughable doctor (geloios iatros), whose treatment not only does not cure the disease, it worsens it (Protagoras 340e). A variation on the medical theme is in the Theaetetus, where Socrates compares himself to a midwife who helps boys and men give birth to their ideas.

Aeschrion portrays Philaenis as vehemently insisting that she never wrote the book attributed to her. Instead, she attributes the work to a man named Polycrates, who is most likely the Athenian sophist by that name, though this is not certain. Dioscorides's poem likewise vehemently denies that Philaenis really wrote the treatise attributed to her, but, unlike Aeschrion's, it does not attempt to suggest another individual as the author. According to D. W. Thomson Vessey, it is possible that Dioscorides may have intended this defense as a tacit endorsement of Aeschrion's attribution of the treatise to Polycrates.

This is sometimes informally known as "sealing-wax" enamelling, and may be described as "glass inlay" or similar terms. True enamelling technique, where glass paste is put into place and fired until it liquifies, was learnt from the Romans.Youngs, 173 The earliest literary description of enamel is from the Greek sophist Philostratus III, who wrote in his Icones (Bk I, 28), describing polychrome horse-harness: "It is said that the barbarians in the Ocean pour these colours on heated bronze and that they adhere, become as hard as stone and preserve the designs that are made on them".

Detail showing the dog with what appears to be a nautilus rather than a dye murex The painting shows a scene from an origin myth in the Onomasticon (a collection of names, similar to a thesaurus) of Julius Pollux, a 2nd-century Graeco-Roman sophist. In Pollux's story, Hercules and his dog were walking on the beach on their way to court a nymph named Tyro. The dog bit a sea snail, and the snail's blood dyed the dog's mouth Tyrian purple. Seeing this, the nymph demanded a gown of the same color, and the result was the origin of purple dye.

Protagoras does not deny being a Sophist, and claims that it is an ancient and honorable art, the same art practiced by Homer and Hesiod. These poets, he says, used the arts as a screen, a front, to protect themselves from the charge. He says that he is more straightforward than the ancient artists, trainers, and musicians in frankly admitting that he is an educator. Protagoras says he is old enough now to be the father of any of the men present, and would like now to address himself to the whole company of people in the house.

Kephissia. mid-2nd century Herodes Atticus (, Hērōidēs ho Attikos; 177), or Atticus Herodes, son of Tiberius Claudius Atticus Herodes (suffect consul 133), was a Greco-Roman politician and sophist who served as a Roman senator. Appointed consul at Rome in 143, he was the first Greek to hold the rank of consul ordinarius, as opposed to consul suffectus. In Latin, his full name was given as Lucius Vibullius Hipparchus Tiberius Claudius Atticus Herodes ().Pomeroy, The murder of Regilla: a case of domestic violence in antiquity According to Philostratus, Herodes Atticus was a notable proponent of the Second Sophistic.

Owing largely to the influence of Plato and Aristotle, philosophy came to be regarded as distinct from sophistry, the latter being regarded as specious and rhetorical, a practical discipline. Thus, by the time of the Roman Empire, a sophist was simply a teacher of rhetoric and a popular public speaker. For instance, Libanius, Himerius, Aelius Aristides, and Fronto were sophists in this sense. However, despite the opposition from philosophers Socrates, Plato, and Aristotle, it is clear that sophists had a vast influence on a number of spheres, including the growth of knowledge and on ethical-political theory.

As only small portions of the sophists' writings have survived they are mainly known through the works of Plato. Plato's dialogs present his generally hostile views on the sophists' thought, due to which he is largely responsible for the modern view of the sophist as an avaricious instructor who teaches deception. Plato depicts Socrates as refuting some sophists in several of his dialogues, depicting sophists in an unflattering light. It is unclear how accurate or fair Plato's representation of them may be; however, Protagoras and Prodicus are portrayed in a largely positive light in Protagoras (dialogue).

Sophist, 241d In the Parmenides, Parmenides and Socrates argue about dialectic. In the Theaetetus, Socrates says that Parmenides alone among the wise (Protagoras, Heraclitus, Empedocles, Epicharmus, and Homer) denied that everything is change and motion.Plato, Theaetetus, 183e "Even the censorious Timon allows Parmenides to have been a high-minded man; while Plato speaks of him with veneration, and Aristotle and others give him an unqualified preference over the rest of the Eleatics." He is credited with a great deal of influence as the author of this "Eleatic challenge" or "Parmenides problem" that determined the course of subsequent philosophers' inquiries.

Antiphon the Sophist believed that inscribing regular polygons within a circle and doubling the number of sides will eventually fill up the area of the circle, and since a polygon can be squared, it means the circle can be squared. Even then there were skeptics—Eudemus argued that magnitudes cannot be divided up without limit, so the area of the circle will never be used up. The problem was even mentioned in Aristophanes's play The Birds. It is believed that Oenopides was the first Greek who required a plane solution (that is, using only a compass and straightedge).

He had an elder paternal half brother called Lucius Vibullius Claudius Herodes. The parents of Hipparchus were paternal second cousins. The paternal grandfather of Hipparchus was Publius Aelius Vibullius Rufus who served as an Archon of Athens in 143-144 AD, while his maternal grandparents were Roman Senator, Sophist Lucius Vibullius Hipparchus Tiberius Claudius Atticus Herodes or Herodes Atticus and the Roman aristocratic noblewoman Aspasia Annia Regilla.Pomeroy, The murder of Regilla: a case of domestic violence in antiquity His grandfathers were first cousins as the mother of Herodes Atticus and the father of Publius Aelius Vibullius Rufus were brother and sister.

Some of the fallacies described above may be committed in the context of measurement. Where mathematical fallacies are subtle mistakes in reasoning leading to invalid mathematical proofs, measurement fallacies are unwarranted inferential leaps involved in the extrapolation of raw data to a measurement-based value claim. The ancient Greek Sophist Protagoras was one of the first thinkers to propose that humans can generate reliable measurements through his "human-measure" principle and the practice of dissoi logoi (arguing multiple sides of an issue). This history helps explain why measurement fallacies are informed by informal logic and argumentation theory.

Modern critical editions of the New Testament tend to conform most often to Alexandrian witnesses—especially Codex Sinaiticus and Codex Vaticanus. The earliest Church Father to witness to a Byzantine text-type in substantial New Testament quotations is John Chrysostom (c. 349 – 407); although the fragmentary surviving works of Asterius the Sophist († 341) have also been considered to conform to the Byzantine text,Gordon D. Fee, "The Use of Greek Patristic Citations in New Testament Textual Criticism: The State of the Question," pp. 344–359 in Studies in the Theory and Method of New Testament Textual Criticism (ed.

The knowledge must be present, Socrates concludes, in an eternal, non-experiential form. In other dialogues, the Sophist, Statesman, Republic, and the Parmenides, Plato himself associates knowledge with the apprehension of unchanging Forms and their relationships to one another (which he calls "expertise" in Dialectic), including through the processes of collection and division. More explicitly, Plato himself argues in the Timaeus that knowledge is always proportionate to the realm from which it is gained. In other words, if one derives one's account of something experientially, because the world of sense is in flux, the views therein attained will be mere opinions.

English merism: parsing or the distinguishing of parts, as opposed to diairesis, which is the division of a genus into its parts). For example, in the Sophist (§235B), the Eleatic Stranger is examining illusions, which consist of words and "visual objects." By using diairesis, he divides visual objects, by which it becomes clear he means works of art, into two categories: eikastikē technē, the art of making likenesses or eikones; and phantastikē technē, the art of creating illusionary appearances. The Stranger is much more fond of the former; the latter are only created to produce an appearance of beauty.

Rhetoric is a term often used in reference to composition studies and pedagogy, a tradition that dates back to Ancient Greece. The emergence of Rhetoric as a teachable craft (techne) links rhetoric and composition pedagogy, notably in the tradition of Sophism. Aristotle collected Sophist handbooks on rhetoric and critiqued them in Synagoge Techne (fourth century BCE). In Ancient Rome, the Greek Rhetorical tradition was absorbed and became vital to education, as rhetoric was valued in a highly political society with an advanced system of law, where speaking well was crucial to winning favor, alliances, and legal rulings.

The same is true with the collection of learning, recognition, commerce, combat and hunting, which can be grouped into the kind of acquisitive art. After these two collections, he proceeds to the division of the types of expertise into production and acquisition, and then he tries to find out to which of these two sub-kinds the fisherman belongs (classification), in this case, the acquisitive kind of expertise. By following the same method, namely, diairesis through collection, he divides the acquisitive art into possession taking and exchanging goods, to which sophistry belongs. The sophist is a kind of merchant.

Some scholars claim the genre arose from the Sophist belief in the healing power of discourse. Others believe it arose as a response to passages of grief found in the works of the Greek poet Homer. Although several ancient writings contain elements of the Consolatio tradition, it was the Academic Crantor of Soli (c. 325- c. 275BC), a member of Plato’s Academy, who first constructed his works in a distinct Consolatio Tradition. Although only fragments of his essays have survived, his influence is noted in the works of later writers, particularly Cicero’s Tusculan Disputations and Plutarch’s Consolation to Apollonius.

Jason of Pherae () was the ruler of Thessaly during the period just before Philip II of Macedon came to power. He had succeeded Lycophron I of Pherae, possibly his father, as tyrant of Pherae and was appointed tagus, or king, of Thessaly in the 370s BC and soon extended his control to much of the surrounding region. Controlling a highly trained mercenary force as well as the famous Thessalian cavalry, Jason briefly transformed Thessaly into a powerful Greek state and even spoke of invading the Persian Empire. The geographer Pausanias records that Jason was familiar with the teachings of the Sophist Gorgias (6.17.

The choice of Hercules by Annibale Carracci After killing his music tutor Linus with a lyre, he was sent to tend cattle on a mountain by his foster father Amphitryon. Here, according to an allegorical parable, "The Choice of Heracles", invented by the sophist Prodicus (c. 400 BCE) and reported in Xenophon's Memorabilia 2.1.21–34, he was visited by two allegorical figures—Vice and Virtue—who offered him a choice between a pleasant and easy life or a severe but glorious life: he chose the latter. This was part of a pattern of "ethicizing" Heracles over the 5th century BCE.

Fabia Orestilla was the great-granddaughter of Antoninus Pius and the wife of Gordian I. She married him probably in 192 and had two sons and a daughter. Orestilla is only mentioned in the Augustan History. In part because the Augustan History also names the father-in-law of the oldest Gordian as "Annius Severus",Historia Augusta, The Three Gordians, 6:4 modern historians do not believe that this is the name of his wife, and dismiss this name and her information as false. An alternative theory many believe is that his wife was the granddaughter of Greek Sophist, consul and tutor Herodes Atticus.

100–101 There is some evidence to suggest that Gordian's mother might have been the granddaughter of the Greek Sophist, consul and tutor Herodes Atticus.Meckler, Gordian II His younger sister was Antonia Gordiana, who was the mother of Emperor Gordian III. Although the memory of the Gordians would have been cherished by the Senate and thus appear sympathetic in any Senatorial documentation of the period, the only account of Gordian's early career that has survived is contained within the Historia Augusta, and it cannot be taken as an accurate or reliable description of his life story prior to his elevation to the purple in 238.Syme, pp.

Mirroring some of their architectural styles and adapting a similar religious cult, the Empire held the Greek culture with reverence to its customs. Throughout its growth, the Romans incorporated the Greeks into their society and imperial life. In the 1st and 2nd centuries AD a renaissance of Hellenic oratory and education captivated the Roman elites. The resurgence was called the Second Sophistic and it recalled the grand orators and teachings of the 5th century BC. “The sophist was to revive the antique purer form of religion and to encourage the cults of the heroes and Homeric gods.”Philostratus: The Lives of the Sophists, page xix. Trans.

A shipwreck near Tektaş, a small rock outcrop near Teos harbour, dates from the Classical period (around the 6th to the 4th centuries BC) and implies trading connections by sea with eastern Aegean Islands. It was a member of the Lydian group of the Ionian League, one of the four groups defined by Herodotus, based on the particular dialects of the cities. It was the birthplace of Anacreon the poet, Hecateus the historian, Protagoras the sophist, Scythinus the poet, Andron the geographer, Antimachus the epic poet and Apellicon, the preserver of the works of Aristotle. Epicurus reportedly grew up in Teos and studied there under Nausiphanes, a disciple of Democritus.

The word comes from the Ancient Greek μή, me "non" and ὄν, on "being" (confer ontology). It refers not exactly to the study of what does not exist, but an attempt to cover what may remain outside of ontology. Meontology has a slim tradition in the West (see Parmenides, Plato's Sophist, and apophatic theology), but has always been central to the Eastern philosophies of Taoism and the later Buddhism. Nishida was the first to thoroughly expand the Eastern notion of nothingness in the Continental paradigm and is thus responsible for bringing to the West a clearer understanding of the Buddhist notion of non-being.

The sophist Hippias of Elis was the first who drew up the list of Olympians in his work "Olympians inscription", based perhaps on the records of Olympia, and the oral tradition memories of the older Olympiads were still live in Olympia. Conventional beginning was considered the Olympiad of 776 BC, when Coroebus of Elis win the foot race named stadion. The work of Hippias revised and continued in the 4th century BC by Aristotle, later by Eratosthenes, then by Phlegon of Tralles (Seleucia of Caria) and many others. Thus formed a kind of Olympians' chronicle, which was already in 3rd century BC the base of the ancient dating system.

This campaign concluded in 430 BCE (3 years before Plato's birth and 31 years before Socrates' death), but Plato is probably accurate in depicting the association of Chaerephon and Socrates as already well established. At the start of the Gorgias, Chaerephon and Socrates arrive late at an Athenian gathering for an evening of conversation with Gorgias, a famed Sophist. Socrates good-naturedly blames their lateness on Chaerephon, who chatted too long in the Agora. Chaerephon then says that Gorgias is a friend of his and, with some coaching by Socrates, he serves satisfactorily as Gorgias' initial interlocutor in the early part of the dialogue.

Nicholas Denyer suggests that it was written in the 350s BC, when Plato, back in Athens, could reflect on the similarities between Dionysius II of Syracuse (as we know him from the Seventh Letter) and Alcibiades—two young men interested in philosophy but compromised by their ambition and faulty early education.Denyer (2001): 11-14. Cf. 20-24 This hypothesis requires skepticism about what is usually regarded as the only fairly certain result of Platonic stylometry, Plato's marked tendency to avoid hiatus in the six dialogues widely believed to have been composed in the period to which Denyer assigns First Alcibiades (Timaeus, Critias, Sophist, Statesman, Philebus, and Laws).Denyer (2001): 23 n.

Euthydemus (Greek: Εὐθύδημος) is the name of three characters in Socratic literature. In Book I of the Memorabilia, Xenophon relates Critias' passion for the young Euthydemus and how Socrates mocked him for it: Socrates had observed that Critias loved Euthydemus. Therefore Socrates tried to argue him out of it, saying that it was degrading for a free man and ill became someone "beautiful in body and mind" to importune, moreover for nothing good, his beloved to whom he should be a shining example.Xenophon, Memorabilia, 1.15 Critias, an Athenian sophist and politician, was the leader of the Thirty Tyrants who after the Peloponnesian War ruled for a short while over Athens c.

Athenais was born to a distinguished and very rich family of consular rank.Wilson, Encyclopedia of Ancient Greece pp. 349-350 She was the second daughter and among the children of the Greek Athenian Roman Senator, Sophist Herodes Atticus and the Roman highly aristocratic, influential noblewoman Aspasia Annia Regilla.Pomeroy, The murder of Regilla: a case of domestic violence in antiquity The paternal grandparents of Athenais were the Roman Senator Tiberius Claudius Atticus Herodes and the wealthy heiress Vibullia Alcia Agrippina,Pomeroy, The murder of Regilla: a case of domestic violence in antiquity while her maternal grandparents were the Roman Senator, Consul Appius Annius Trebonius Gallus and the aristocratic woman Atilia Caucidia Tertulla.

Plato's interpretation of universals is linked to his Theory of Forms in which he uses both the terms (eidos: "form") and (idea: "characteristic") to describe his theory. Forms are mind independent abstract objects or paradigms (παραδείγματα: patterns in nature) of which particular objects and the properties and relations present in them are copies. Form is inherent in the particulars and these are said to participate in the form. Classically idea has been translated (or transliterated) as "idea," but secondary literature now typically employs the term "form" (or occasionally "kind," usually in discussion of Plato's Sophist and Statesman) to avoid confusion with the English word connoting "thought".

When asked, in the presence of Dionysius, the tyrant of Syracuse, which type of bronze was the best, Antiphon the Sophist replied, Lycurgus, in his oration against Leocrates, asserts that, Other sculptors made statues of the heroes, such as Praxiteles, who made two, also of bronze. The statue group has been seen, in modern times, as an invitation to identify erotically and politically with the figures, and to become oneself a tyrannicide. According to Andrew Stewart, the statue The configuration of the group is duplicated on a painted vase, a Panathenaic amphora from 400,British Museum: London B 605. Beazley, Attic Black-figure Vases, 411.4.

The allegory, known as Hercules at the crossroads, can be traced back to the Athenian sophist Prodicus of Ceos, as preserved in Xenophon. Stiernhielm was the first Swedish poet to apply the verse meters of antique poets to the Swedish language, modifying their principle of long and short syllables to a principle of stressed and unstressed syllables, which better suits the phonology of Swedish, using ideas first developed by Martin Opitz and later theoretically applied to Swedish by Andreas Arvidi. This made him known as "the father of Swedish poetry". His Musæ Suethizantes of 1668 is held to be the first important Swedish book of poetry.

In the Apology, Socrates tries to dismiss rumours that he is a sophist and defends himself against charges of disbelief in the gods and corruption of the young. Socrates insists that long-standing slander will be the real cause of his demise, and says the legal charges are essentially false. Socrates famously denies being wise, and explains how his life as a philosopher was launched by the Oracle at Delphi. He says that his quest to resolve the riddle of the oracle put him at odds with his fellow man, and that this is the reason he has been mistaken for a menace to the city-state of Athens.

Lycophron was probably among the students of Gorgias, and is mentioned as a sophist by Aristotle.Quarles (2004), pp. 135–136 He rejected the supposed value of an aristocratic birth, claiming that meaning that there is no factual difference between those well- born and those low-born; only words and opinion assign value to these different circumstances of birth.Diels, Dent Sprague (2001), pp. 68–69 This statement may indicate that Lycophron shared the beliefs of Antiphon, that (regardless of their ancestry) both Greeks and barbarians are born with the same capacities: An egalitarian belief that was a minority view in the 5th century BC.quoted in Mario Untersteiner, The Sophists, tr.

Villa of Herodes Atticus is an ancient Roman villa located on the outskirts of the community of Doliana in Arcadia, Greece.Mythical Peloponnese - Mansion of Herod AtticusWorld Heritage Journeys of Europe - The Villa and the Monastery in Loukouekathimerini.com - Herod’s villa becomes outdoor museumGTP - Herodes Atticus' Villa in Ancient Eva of Kynouria It was built in the 2nd century AD, in the area where the ancient city of Eva was located. It was first discovered in 1809 by the English traveler William Martin Leake and in the early 20th century it was identified by archaeologist and professor Konstantinos Romaios, as the mansion of the famous politician and sophist Herodes Atticus.

The Eleatic Stranger pursues a different method of definition than features in Plato's other dialogues by the use of a model, comparison of the model with the target kind, collection, and division (diairesis), of the collected kinds. At first he starts with the use of a mundane model (a fisherman), which shares some qualities in common with the target kind (the sophist). This common quality is the certain expertise (techne) in one subject. Then through the method of collection of different kinds (farming, caring for mortal bodies, for things that are put together or fabricated and imitation), he tries to bring them together into one kind, which he calls productive art.

The verb is the sign of the action that the subject performs or the action being performed to or on the subject. When the verb states something that is about the subject, namely one of his properties, then the statement is true. While when the verb states something that is different (it is not) from the properties of the subject, then the statement is false, but is not attributing being to non-being. It is plausible then, that ‘things that are not (appearing and seeming) somehow are’, and so it is also plausible that the sophist produces false appearances and imitates the wise man.

Little is known of Socrates the Younger's life, although several clues from the writing of Plato have led scholars to posit his significance in the later circle of the elder Socrates and the early Academy.Debra Nails, The People of Plato, Indianapolis: Hackett Publishing, 2002, pp. 52–53 Socrates the Younger is depicted as a youth in the Statesman, as well as the Theaetetus and Sophist dialogues in which he is also present, the 399 BCE dramatic dates of which place his birth less than two decades prior. In the Theaetetus, his character is a student of the mathematician Theodorus of Cyrene and interested in algebraic and geometric theory.

The paradox predates Buridan; it dates to antiquity, being found in Aristotle's On the Heavens. Aristotle, in ridiculing the Sophist idea that the Earth is stationary simply because it is spherical and any forces on it must be equal in all directions, says that is as ridiculous as saying that: However, the Greeks only used this paradox as an analogy in the context of the equilibrium of physical forces. The 12th-century Persian scholar and philosopher al-Ghazali discusses the application of this paradox to human decision making, asking whether it is possible to make a choice between equally good courses without grounds for preference. He takes the attitude that free will can break the stalemate.

He next went to Elis with his wife, and heard Pyrrho, whose tenets he adopted, so far at least as his restless genius and satirical scepticism permitted him to follow any master. During his residence at Elis, he had children born to him, the eldest of whom, named Xanthus, he instructed in the art of medicine and trained in his philosophical principles. Driven again from Elis by straitened circumstances, he spent some time on the Hellespont and the Propontis, and taught at Chalcedon as a sophist with such success that he made a fortune. He then moved to Athens, where he lived until his death, with the exception of a short residence at Thebes.

Socrates is happy that Hippias came to reminisce on beautiful things, because this is a subject that interests Socrates greatly and with good reason. Recently, according to the latter, while criticising the beauty or ugliness of part of speeches, he claims to have been harassed by an acquaintance, who reproached him for not really knowing the definition of beauty. Thus embarrassed by this exposure, Socrates claims to be delighted that finally one as competent as Hippias will be able to provide his opinion on the nature of beauty. The great Sophist, flattered, does not object; and is goaded on by Socrates, who offers to reprise the discussion, playing the part of the harasser.

Plato argues for panpsychism in his Sophist, in which he writes that all things participate in the form of Being and that it must have a psychic aspect of mind and soul (psyche). In the Philebus and Timaeus, Plato argues for the idea of a world soul or anima mundi. According to Plato: > This world is indeed a living being endowed with a soul and intelligence ... > a single visible living entity containing all other living entities, which > by their nature are all related.Plato, Timaeus, 29/30; fourth century BCE Stoicism developed a cosmology that held that the natural world is infused with the divine fiery essence pneuma, directed by the universal intelligence logos.

This arrogance, combined with ignorance, is the main cause which provoked Plato to his severe criticism of Hippias, as the sophist enjoyed a very extensive reputation, and thus had a large influence upon the education of the youths of the higher classes. A mathematical discovery ascribed to Hippias is sometimes called the quadratrix of Hippias. His great skill seems to have consisted in delivering grand show speeches; and Plato has him arrogantly declaring that he would travel to Olympia, and there deliver before the assembled Greeks an oration on any subject that might be proposed to him;Plat. Hippias minor, 363 and Philostratus in fact speaks of several such orations delivered at Olympia, and which created great sensation.

This was a period when Heidegger was preparing his lectures on Kant, which he would develop in the second part of his (Being and Time) in 1927 and (1929). Although Heidegger had dedicated the first edition of Being and Time to Edmund Husserl, Husserl gave the book a poor review, and in the second edition Heidegger removed that dedication. In his classes he and his students struggled with the meaning of "Being" as they worked together through Aristotle's concept of ἀλήθεια (truth) and Plato's Sophist. Many years later Arendt would describe these classes, how people came to Marburg to hear him, and how, above all he imparted the idea of ("thinking") as activity, which she qualified as "passionate thinking".

It was even said that the soul of Orpheus had been reborn into Ficino. Ficino saw the sublunar demiurge as "a daemonic 'many-headed' sophist, a magus, an enchanter, a fashioner of images and reflections, a shape-changer of himself and of others, a poet in a way of being and of not-being, a royal Pluto." This demiurgic figure identified with Pluto is also "'a purifier of souls' who presides over the magic of love and generation and who uses a fantastic counter-art to mock, but also ... to supplement, the divine icastic or truly imitative art of the sublime translunar Demiurge."Entry on "Demiurge," in The Classical Tradition p. 256.

It was of inferior quality to Meleager's. Somewhat later, under Hadrian, another supplement was formed by the sophist Diogenianus of Heracleia (2nd century AD), and Straton of Sardis compiled his elegant Μουσα Παιδικη (Musa Puerilis) from his productions and those of earlier writers. No further collection from various sources is recorded until the time of Justinian, when epigrammatic writing, especially of an amatory character, experienced a great revival at the hands of Agathias of Myrina, the historian, Paulus Silentiarius, and their circle. Their ingenious but mannered productions were collected by Agathias into a new anthology, entitled The Circle (Κυκλος); it was the first to be divided into books, and arranged with reference to the subjects of the pieces.

6, § 2 Philo describes him as a great magician in the Life of Moses;Philo, De Vita Moysis, i. 48: "a man renowned above all men for his skill as a diviner and a prophet, who foretold to the various nations important events, abundance and rain, or droughts and famine, inundations or pestilence." elsewhere he speaks of "the sophist Balaam, being," i.e. symbolizing "a vain crowd of contrary and warring opinions" and again as "a vain people" — both phrases being based on a mistaken etymology of the name Balaam. A man also named Balaam also figures as an example of a false prophet motivated by greed or avarice in both 2 Peter 2:15 and in Jude 1:11.

The first direction of invention aims toward deriving heuristic procedures or systematic strategies that will aid students in discovering and generating ideas about which they might write; the second direction of invention is characterized by how writers establish "voice" in writing and realize individual selves in discourse. One of the oldest criticisms of rhetoric is that as an art it has no proper subject matter. In other words, an orator might speak on any topic, with his success being measured purely on the brilliance of his rhetorical skills. This aspect of rhetoric is one reason why Plato attacked what he saw as empty rhetoric on the part of sophist philosophers such as Gorgias.

In Plato's Protagoras, he claims to teach "the proper management of one's own affairs, how best to run one's household, and the management of public affairs, how to make the most effective contribution to the affairs of the city by word and action".Plato, Protagoras, (319a) He also seems to have had an interest in "orthoepeia"—the correct use of words—although this topic is more strongly associated with his fellow sophist Prodicus. In his eponymous Platonic dialogue, Protagoras interprets a poem by Simonides, focusing on the use of words, their literal meaning, and the author's original intent. This type of education would have been useful for the interpretation of laws and other written documents in the Athenian courts.

Now Solipsism simply means that a man believes > in his own existence, but not in anybody or anything else. And it never > struck this simple sophist, that if his philosophy was true, there obviously > were no other philosophers to profess it.G. K. Chesterton, Thomas Aquinas: > The Dumb Ox. New York: Image Books, 1933, pp. 148-49. In Miracles, Lewis himself quotes J. B. S. Haldane, who appeals to a similar line of reasoning in his 1927 book, Possible Worlds: "If my mental processes are determined wholly by the motions of atoms in my brain, I have no reason to suppose that my beliefs are true ... and hence I have no reason for supposing my brain to be composed of atoms."J.

Devotees of Orpheus and Musaeus were probably responsible for precedence being given to their two cult heroes and maybe the Homeridae were responsible in later antiquity for promoting Homer at Hesiod's expense. The first known writers to locate Homer earlier than Hesiod were Xenophanes and Heraclides Ponticus, though Aristarchus of Samothrace was the first actually to argue the case. Ephorus made Homer a younger cousin of Hesiod, the 5th century BC historian Herodotus (Histories II, 53) evidently considered them near-contemporaries, and the 4th century BC sophist Alcidamas in his work Mouseion even brought them together for an imagined poetic ágōn (), which survives today as the Contest of Homer and Hesiod. Most scholars today agree with Homer's priority but there are good arguments on either side.

Koine Greek grammar is a subclass of Ancient Greek grammar peculiar to the Koine Greek dialect. It includes many forms of Hellenistic era Greek, and authors such as Plutarch and Lucian,Helmut Köster Introduction to the New Testament 2000, Page 107: "Plutarch (45-125 ce) and the Jewish writers Philo and Josephus show some influence from the vernacular Koine. The sophist and satirist Lucian of Samosata (120-180 ce), though an admirer of Classical literature, still made extensive use of the language of his own time and ridiculed the excesses of Atticism." as well as many of the surviving inscriptions and papyri. Koine texts from the background of Jewish culture and religion have distinct features not found in classically rooted writings.

Parmenides. Detail from The School of Athens by Raphael. John Anderson Palmer notes "Parmenides’ distinction among the principal modes of being and his derivation of the attributes that must belong to what must be, simply as such, qualify him to be seen as the founder of metaphysics or ontology as a domain of inquiry distinct from theology." Parmenides' considerable influence on the thinking of Plato is undeniable, and in this respect, Parmenides has influenced the whole history of Western philosophy, and is often seen as its grandfather. In Plato's dialogue, the Sophist, the main speaker (an unnamed character from Parmenides' hometown, Elea) refers to the work of "our Father Parmenides" as something to be taken very seriously and treated with respect.

" As to "that there is no recompense of good works and punishment of crime" he responds that "no one whatever is seen that has come... from death back to life, and it is not possible to say so." Further, Mardan-Farrukh invokes what he calls in humankind "the manifestation of the maintenance of a hope for a supreme inspection over mankind, and indeed, over wild animals, birds, ad quadrupeds."E. W. West (SBE 24) at 146-147 (SGV VI: 7-8, 9-10), and at 148-149 (SGV VI: 27, 25, 34). The sophist may argue that no distinctions can be made, as honey is sweet, but "bitter to those abounding in bile" or that bread is both pleasant "to the hungry and unpleasant to the surfeited.

Aedesius founded a school of philosophy at Pergamon, which emphasized theurgy and the revival of polytheism, and where he numbered among his pupils Eusebius of Myndus, Maximus of Ephesus, and the Roman emperor Julian. After the accession of the latter to the imperial purple he invited Aedesius to continue his instructions, but the declining strength of the sage being unequal to the task, two of his most learned disciples, Chrysanthius and the aforementioned Eusebius, were by his own desire appointed to supply his place.Eunapius, Vita Aedesius None of his writings have survived, but there is an extant biography by Eunapius, a Greek sophist and historian of the 4th century who wrote a collection of biographies titled Lives of the Sophists.

Nevertheless, induction was for him a necessary preliminary to the main business of scientific enquiry, providing the primary premises required for scientific demonstrations. Aristotle largely ignored inductive reasoning in his treatment of scientific enquiry. To make it clear why this is so, consider this statement in the Posterior Analytics: > We suppose ourselves to possess unqualified scientific knowledge of a thing, > as opposed to knowing it in the accidental way in which the sophist knows, > when we think that we know the cause on which the fact depends, as the cause > of that fact and of no other, and, further, that the fact could not be other > than it is. It was therefore the work of the philosopher to demonstrate universal truths and to discover their causes.

The first person to call themselves a sophist, according to Plato, was Protagoras, whom he presents as teaching that all virtue is conventional. It was Protagoras who claimed that "man is the measure of all things, of the things that are, that they are, and of the things that are not, that they are not," which Plato interprets as a radical perspectivism, where some things seem to be one way for one person (and so actually are that way) and another way for another person (and so actually are that way as well); the conclusion being that one cannot look to nature for guidance regarding how to live one's life.Burnet, Greek Philosophy, 113–17. Protagoras and subsequent sophists tended to teach rhetoric as their primary vocation.

The Golden Age featured some of the most renowned Western philosophers of all time. Chief among these were Socrates, whose ideas exist primarily in a series of dialogues by his student Plato, who mixed them with his own; Plato; and Plato's student, Aristotle. Other notable philosophers of the Golden Age included Anaxagoras; Democritus (who first inquired as to what substance lies within all matter, the earliest known proposal of what is now called the atom or its sub-units); Empedocles; Hippias; Isocrates; Parmenides; Heraclitus; and Protagoras. In the second half of the 5th century BC the name of sophist (from the Greek sophistês, expert, teacher, man of wisdom) was given to the teachers that gave instruction on diverse branches of science and knowledge in exchange for a fee.

Hippias, whose business had kept him away from Athens for a long time, arrives in the city to give a lecture at Pheidostratus'sThis name occurs only in Hippias Major; no reference in Smith's Dictionary of Greek and Roman Biography and Mythology; the only other noted occurrence is as an Archon in 238 BC (see the list of eponymous archons); far too late to be contemporary. school in the next few days. He meets Socrates, and the latter asks him why such a precious and wise man as Hippias has deprived the Athenians of his presence for so long. It is, explains the great Sophist, because his native Elis was so in need of his services, and entrusted him with several important diplomatic missions to different cities; notably in Sparta.

Among a people who rivalled one another in their zeal to do him honor, Adrianus did not show much of the discretion of a philosopher. His first lecture commenced with the modest encomium on himself, , while in the magnificence of his dress and equipage he affected the style of the hierophant of philosophy. A story may be seen in Philostratus of Adrianus' trial and acquittal for the murder of a begging sophist who had insulted him: Adrianus had retorted by styling such insults , but his pupils were not content with weapons of ridicule. The visit of Marcus Aurelius to Athens made him acquainted with Adrianus, whom he invited to Rome and honored with his friendship: the emperor even condescended to set the thesis of a declamation for him.

In the treatise, Lucian satirizes the arbitrary cultural distinctions between "Greeks" and "Assyrians" by emphasizing the manner in which Syrians have adopted Greek customs and thereby effectively become "Greeks" themselves. The anonymous narrator of the treatise initially seems to be a Greek Sophist, but, as the treatise progresses, he reveals himself to actually be a native Syrian. Scholars dispute whether the treatise is an accurate description of Syrian cultural practices because very little is known about Hierapolis other than what is recorded in On the Syrian Goddess itself. Coins minted in the late fourth century BC, municipal decrees from Seleucid rulers, and a late Hellenistic relief carving have confirmed Lucian's statement that the city's original name was Manbog and that the city was closely associated with the cults of Atargatis and Hadad.

During his time in Italy, Foerster was inspired by Rudolf Hercher to collate the manuscripts of the late antique orator and sophist Libanius of Antiochia. This was a task of major importance for several reasons: Libanius' orations, declamations and progymnasmata had an immense impact on the Byzantine writers because of their admired Attic. But the only available edition (by Johann Jacob Reiske and his wife Ernestine Christine Reiske, 1784–1797) did not meet strict philological standards as it was based only on a selection of manuscripts. Also, the approximately 1500 letters of Libanius (preserved and transmitted after his death) were an important historical source for the 4th century A.D. But the most recent edition (by Johann Christoph Wolf, 1738) was outdated, and the authenticity of a number of letters was uncertain.

The elegiac poet Hermesianax called her Agriope; and the first mention of her name in literature is in the Lament for Bion (1st century BC) Some sources credit Orpheus with further gifts to mankind: medicine, which is more usually under the auspices of Asclepius (Aesculapius) or Apollo; writing,A single literary epitaph, attributed to the sophist Alcidamas, credits Orpheus with the invention of writing. See Ivan Mortimer Linforth, "Two Notes on the Legend of Orpheus", Transactions and Proceedings of the American Philological Association 62, (1931):5–17). which is usually credited to Cadmus; and agriculture, where Orpheus assumes the Eleusinian role of Triptolemus as giver of Demeter's knowledge to mankind. Orpheus was an augur and seer; he practiced magical arts and astrology, founded cults to Apollo and DionysusApollodorus (Pseudo Apollodorus), Library and Epitome, 1.3.2.

Plato developed the distinction between true reality and illusion, in arguing that what is real are eternal and unchanging forms or ideas (a precursor to universals), of which things experienced in sensation are at best merely copies, and real only in so far as they copy ("partake of") such forms. In general, Plato presumes that all nouns (e.g., "beauty") refer to real entities, whether sensible bodies or insensible forms. Hence, in The Sophist, Plato argues that being is a form in which all existent things participate and which they have in common (though it is unclear whether "Being" is intended in the sense of existence, copula, or identity); and argues, against Parmenides, that forms must exist not only of being, but also of Negation and of non-being (or Difference).

Plato never presents himself as a participant in any of the dialogues, and with the exception of the Apology, there is no suggestion that he heard any of the dialogues firsthand. Some dialogues have no narrator but have a pure "dramatic" form (examples: Meno, Gorgias, Phaedrus, Crito, Euthyphro), some dialogues are narrated by Socrates, wherein he speaks in first person (examples: Lysis, Charmides, Republic). One dialogue, Protagoras, begins in dramatic form but quickly proceeds to Socrates' narration of a conversation he had previously with the sophist for whom the dialogue is named; this narration continues uninterrupted till the dialogue's end. Painting of a scene from Plato's Symposium (Anselm Feuerbach, 1873) Two dialogues Phaedo and Symposium also begin in dramatic form but then proceed to virtually uninterrupted narration by followers of Socrates.

Stefan Zweig The story line of an old man marrying a young woman who turns out rather differently to what he expected has its roots in classical antiquity: the play Casina by Plautus (251–184 B.C.) being an early example. Perhaps the closest progenitor is from the Declamatio Sexta, a Latin translation of mythological themes from the Greek sophist Libanius.Del Mar, page 4 Jonson's comedy had been used before as the basis for an opera: in 1800 Antonio Salieri's Angiolina ossia Il Matrimonio, and in 1810 Stefano Pavesi wrote the opera Ser Marcantonio which in turn formed the basis for Donizetti's Don Pasquale with characters based upon the Commedia dell'arte (thus Morose becomes Don Pasquale who is based on Pantelone). Later still, in 1930 there was Mark Lothar's Lord Spleen (in German).

They emphasized the importance of the practice of oratory. Sophists would begin their careers lecturing to groups of students. As they gained recognition and further competence they would begin speaking out to the public. There were two different oratory styles of sophism that developed out of the period of enlightenment: Asianism and Atticism. 1\. Asianism A later sophist who wrote one of the only remaining accounts of these great orators in his Lives of the Sophists, Philostratus describes Asianism as a form that “...aims at but never achieves the grand style.” He adds that its style is more, “flowery, bombastic, full of startling metaphors, too metrical, too dependent on the tricks of rhetoric, too emotional.” This type of rhetoric is also sometimes referred to as “Ionian” and “Ephesian”, because it came from outside of Athens.Philostratus: The Lives of the Sophists, page xx. Trans.

Atticism (meaning "favouring Attica", the region of Athens in Greece) was a rhetorical movement that began in the first quarter of the 1st century BC; it may also refer to the wordings and phrasings typical of this movement, in contrast with various contemporary forms of Koine Greek (both literary and vulgar), which continued to evolve in directions guided by the common usages of Hellenistic Greek. Atticism was portrayed as a return to Classical methods after what was perceived as the pretentious style of the Hellenistic, Sophist rhetoric and called for a return to the approaches of the Attic orators. Although the plainer language of Atticism eventually became as belabored and ornate as the perorations it sought to replace, its original simplicity meant that it remained universally comprehensible throughout the Greek world. This helped maintain vital cultural links across the Mediterranean and beyond.

Apollonia, Libya, were submerged Historians continue to debate the question whether ancient sources refer to a single catastrophic earthquake in 365, or whether they represent a historical amalgamation of a number of earthquakes occurring between 350 and 450. The interpretation of the surviving literary evidence is complicated by the tendency of late antique writers to describe natural disasters as divine responses or warnings to political and religious events. In particular, the virulent antagonism between rising Christianity and paganism at the time led contemporary writers to distort the evidence. Thus, the Sophist Libanius and the church historian Sozomenus appear to conflate the great earthquake of 365 with other lesser ones to present it as either divine sorrow or wrath—depending on their viewpoint—for the death of Emperor Julian, who had tried to restore the pagan religion two years earlier.

Dialectic or dialectics (, dialektikḗ; related to dialogue), also known as the dialectical method, is at base a discourse between two or more people holding different points of view about a subject but wishing to establish the truth through reasoned methods of argumentation. Dialectic resembles debate, but the concept excludes subjective elements such as emotional appeal and the modern pejorative sense of rhetoric.see Gorgias, 449B: "Socrates: Would you be willing then, Gorgias, to continue the discussion as we are now doing [Dialectic], by way of question and answer, and to put off to another occasion the (emotional) speeches [Rhetoric] that [the Sophist] Polus began?" Dialectic may thus be contrasted with both the eristic, which refers to argument that aims to successfully dispute another's argument (rather than searching for truth), or the didactic method, wherein one side of the conversation teaches the other.

Publius Anteius Antiochus, or Antiochus of Aegae (), was a sophist—or, as he claimed to be, a Cynic philosopher—of ancient Rome, from the Cilician port city of Aegeae (modern Yumurtalık). He lived around the 2nd century AD, during the reigns of the Roman emperors Septimius Severus and Caracalla, and is known from a number of inscriptions that indicate him to have been a student of Philostratus, as well as a Syrian named Dardanus and a certain Milesian named Dionysius. Antiochus belonged to a distinguished family, some members of which were afterwards raised to the consulship at Rome. He took no part in the political affairs of his native city, but with his large property, which was increased by the liberality of the emperors, he was enabled to support and relieve his fellow citizens whenever it was needed.

The transition from the monumental to the purely literary character of the epigram was favoured by the exhaustion of more lofty forms of poetry, the general increase, from the general diffusion of culture, of accomplished writers and tasteful readers, but, above all, by the changed political circumstances of the times, which induced many who would otherwise have engaged in public affairs to addict themselves to literary pursuits. These causes came into full operation during the Alexandrian era, in which we find every description of epigrammatic composition perfectly developed. About 60 BC, the sophist and poet Meleager of Gadara undertook to combine the choicest effusions of his predecessors into a single body of fugitive poetry. Collections of monumental inscriptions, or of poems on particular subjects, had previously been formed by Polemon Periegetes and others; but Meleager first gave the principle a comprehensive application.

The extant, primary sources about the history of the trial and execution of Socrates are: the Apology of Socrates to the Jury, by Xenophon of Athens, a historian; and the tetralogy of Socratic dialogues — Euthyphro, the Socratic Apology, Crito, and Phaedo, by Plato, a philosopher who had been a student of Socrates. In The Indictment of Socrates (392 BC), the sophist rhetorician Polycrates (440–370) presents the prosecution speech by Anytus, which condemned Socrates for his political and religious activities in Athens before the year 403 BC. In presenting such a prosecution, which addressed matters external to the specific charges of moral corruption and impiety levelled by the Athenian polis against Socrates, Anytus violated the political amnesty specified in the agreement of reconciliation (403–402 BC)Waterfield, Robin. Why Socrates Died: Dispelling the Myths. New York, 2009. p. 196.

Plato appears to have considered The Clouds a contributing factor in Socrates' trial and execution in 399 BC. There is some support for his opinion even in the modern age.Aristophanes:Lysistrata, The Acharnians, The Clouds A.Sommerstein, Penguin Classics 1973, page 109 Aristophanes' plays however were generally unsuccessful in shaping public attitudes on important questions, as evidenced by their ineffectual opposition to the Peloponnesian War, demonstrated in the play Lysistrata, and to populists such as Cleon. Moreover, the trial of Socrates followed Athens' traumatic defeat by Sparta, many years after the performance of the play, when suspicions about the philosopher were fuelled by public animosity towards his disgraced associates such as Alcibiades.Clouds (1970), pages XIV–XV Socrates is presented in The Clouds as a petty thief, a fraud and a sophist with a specious interest in physical speculations.

In a world where cargo boxes are houses and a full meal a day is a feast, Tony de Guzman subsists as a sophist but with plans to avenge his oppression. He begins his journey as the neighborhood water-carrier, cursing his estranged father for being a financial detriment with a pompous vision of education for his sons. Tony’s life is bridled by a string of endless acquaintances and relations dating back to his childhood. From his matchbox home of a nagging mother with dreams of romance and a kid brother sexually assaulted by an American pedophile, Tony takes minuscule steps along a narrow path of grime that is his community and elbows his way out of an interesting company of neighbors: Almang Paybsiks, the town gossip; Pablong Shoeshine, the arsonist Casanova; Mutya, the dilettante gangster; Sgt.

Rev: Goddess Nike standing. Pre-Hellenistic Greek writers expressed an ambiguity about the Greekness of Macedonians specifically their monarchic institutions and their background of Persian allianceoften portraying them as a potential barbarian threat to Greece.. For example, the late 5th century sophist Thrasymachus of Chalcedon wrote, "we Greeks are enslaved to the barbarian Archelaus" (Fragment 2).. The issue of Macedonian Hellenicity and that of their royal house was particularly pertinent in the 4th century BC regarding the politics of invading Persia. Demosthenes regarded Macedonia's monarchy to be incongruous with an Athenian-led Pan-Hellenic alliance. He castigated Philip II for being "not only no Greek, nor related to the Greeks, but not even a barbarian from any place that can be named with honor, but a pestilent knave from Macedonia, whence it was never yet possible to buy a decent slave".

Of the novelists of the 16th century, the two most important were Grazzini, and Matteo Bandello; the former as playful and bizarre as the latter is grave and solemn. Bandello was a Dominican friar and a bishop, but that notwithstanding his novels were very loose in subject, and that he often holds up the ecclesiastics of his time to ridicule. At a time when admiration for qualities of style, the desire for classical elegance, was so strong as in the 16th century, much attention was naturally paid to translating Latin and Greek authors. Among the very numerous translations of the time those of the Aeneid and of the Pastorals of Longus the Sophist by Annibale Caro are still famous; as are also the translations of Ovid's Metamorphoses by Giovanni Andrea dell' Anguillara, of Apuleius's The Golden Ass by Firenzuola, and of Plutarch's Lives and Moralia by Marcello Adriani.

Coin from ancient Kea; with a dog and a star Temple of Athena (Karthaia) on the island Ioulida A beach in Kea Kea is the location of a Bronze Age settlement at the site now called Ayia Irini, which reached its height in the Late Minoan and Early Mycenaean eras (1600-1400 BC). In the Archaic period, the island was divided between four city-states (poleis): Ioulis, Karthaia, Poieessa and Koressos. During the classical period, Kea (Ceos) was the home of Simonides and of his nephew Bacchylides, both ancient Greek lyric poets, of the Sophist Prodicus, and of the physician Erasistratus. The inhabitants were known for offering sacrifices to the Dog Star, Sirius and to Zeus to bring cooling breezes while awaiting the reappearance of Sirius in summer; if the star rose clear, it would portend good fortune; if it was misty or faint, then it foretold (or emanated) pestilence.

Plato's Republic begins with Socrates and Glaucon, who have just attended the inaugural Athenian celebration of the festival of Bendis, being playfully compelled by Polemarchus and Glaucon's brother Adeimantus and their companions to return with them to the house of Polemarchus, where they find Polemarchus' father Cephalus, his brothers Lysias and Euthydemus and several other guests, including a sophist, Thrasymachus.Plato, Republic 327a–328c Socrates turns the conversation towards the definition of justice and refutes various accounts, in particular that of Thrasymachus, who maintains that justice is "the advantage of the stronger". Thrasymachus claims that the authoritative element in each city makes the laws, called "just". Glaucon revives Thrasymachus' account and attempts to give it the strongest explication he can because he wants to give Socrates a clear and forceful exposition of the claim that justice is valued only for its consequences and not in its own right.

Malchus probably followed his profession of rhetorician or sophist at Constantinople. According to Suda, he wrote a history extending from the reign of Constantine I to that of Anastasius I; but the work in seven books, of which Photius has given an account (Bibl. cod. 78), and to which he gives the title ', comprehended only the period from the final sickness of the Eastern emperor Leo I (473 or 474), to the death of Julius Nepos, emperor of the West (480). It has been supposed that this was an extract from the work mentioned by Suidas, or a mutilated copy: that it was incomplete is said by Photius himself, who says that the start of the first of the seven books showed that the author had already written some previous parts, and that the close of the seventh book showed his intention of carrying it further, if his life was spared.

Eustathius of Cappadocia (), was a Neoplatonist and Sophist, and a pupil of Iamblichus and Aedesius, who lived at the beginning of the 4th century CE. When Aedesius was obliged to quit Cappadocia, Eustathius was left behind in his place. Eunapius, to whom alone we are indebted for our knowledge of Eustathius, declares that he was the best man and a great orator, whose speech in sweetness equalled the songs of the Sirens. His reputation was so great, that when the Persians besieged Antioch, and the empire was threatened with a war, the emperor Constantius II was prevailed upon to send Eustathius, although he was a pagan, as ambassador to king Shapur II, in 358, who is said to have been quite enchanted by his oratory. His countrymen and friends who longed for his return, sent deputies to him, but he refused to come back to his country on account of certain signs and omens.

The Greek writer Philostratus records that the emperor Hadrian (ruled 117–138 AD) appointed the ethnographer Dionysius of Miletus and the sophist Polemon of Laodicea as members of the Mouseion, even though neither of these men is known to have ever spent any significant amount of time in Alexandria. Meanwhile, as the reputation of Alexandrian scholarship declined, the reputations of other libraries across the Mediterranean world improved, diminishing the Library of Alexandria's former status as the most prominent. Other libraries also sprang up within the city of Alexandria itself and the scrolls from the Great Library may have been used to stock some of these smaller libraries. The Caesareum and the Claudianum in Alexandria are both known to have had major libraries by the end of the first century AD. The Serapeum, originally the "daughter library" of the Great Library, probably expanded during this period as well, according to classical historian Edward J. Watts.

Gantz, p. 449; Grimal, p. 171; Tripp, p. 251. The late 4th century AD Latin poet Claudian expands on this notion in his Gigantomachia 1-35 (pp. 280-283) with Gaia, "jealous of the heavenly kingdoms and in pity for the ceasless woes of the Titans" (1-2), gave birth to the Giants, urging them to war saying "Up, army of avengers, the hour is come at last, free the Titans from their chains; defend your mother." (27-28) Seemingly, as soon as the Giants are born they begin hurling "rocks and burning oaks at the sky".Compare with Hesiod, Theogony 185-186 which seems to have the Giants born, like Athena and the Spartoi, fully grown and armed for battle (Apollodorus, 1.3.6, 1.3.6). Also compare with Plato, Sophist 246a, where comparing materialist philosophers with the Giants, says they "drag down everything from heaven and the invisible to earth, actually grasping rocks and trees with their hands".

Socrates move is to pretend that he has a weak memory (334c), and for the debate to continue, Protagoras needs to answer in a short and concise manner, forcing the Sophist to use Socrates' notorious method, his unique question/answer format that can lead to a logical conclusion, usually in Socrates favour. Protagoras begins to bristle at this and replies that his answers are as long as they need to be, while Socrates reminds him that as a teacher of rhetoric, and one that advertises his ability to teach others all the different ways a debate can be had, he above all should be able to shorten his answers when the need arises. Their argument over form appears to be leading them nowhere, and Socrates gets up to leave, grousing that companionable talk is one thing while public speaking another (336b). After the intervention of several of the listeners, the men agree to compromise their styles so the discussion can continue.

In a similar vein, the Sceptics held that This may also be the reason why the Sceptics held to another dictum that Likewise, Silanka comments, "owing to the difficulty of knowing another's mind, they do not grasp what is intended by the words of their teacher and thus repeat the other's words like a barbarian without understanding the real meaning." Regarding this passage and the maxims on knowledge, Jayatilleke compares the Sceptic's views with that of the Greek sophist Gorgias, as given in his book "Nature or the Non-existent," and proposes that the Sceptics may have arrived at their position using similar lines of reasoning. According to Jayatilleke's interpretation of the passage given by Silanka, perception is divided into near, middle, and outer, and we perceive only the near; so each person's view of what they see of an object will be different according their perspective. Since our knowledge depends on our individual perspective, the knowledge would be subjective since different person will have differing perspectives.

Entry Μουσείον at Liddell & Scott Mouseion, connoting an assemblage gathered together under the protection of the Muses, was the title given to a collection of stories about the esteemed writers of the past assembled by Alcidamas, an Athenian sophist of the fourth century BC. Though the Musaeum at Alexandria did not have a collection of sculpture and painting presented as works of art,The Ptolemaic dynasty displayed these in their palace nearby. as was assembled by the Ptolemies' rival Attalus at the Library of Pergamum, it did have a room devoted to the study of anatomy and an installation for astronomical observations. Rather than simply a museum in the sense that has developed since the Renaissance, it was an institution that brought together some of the best scholars of the Hellenistic world, as Germain Bazin compared it, "analogous to the modern Institute for Advanced Study in Princeton or to the Collège de France in Paris."Bazin, The Museum Age 1967:16.

In any case, the author, whether he was a sophist commissioned by Phocas to attack the monks, or some professor who hoped to profit by singing the imperial praises, represents the views of the patriotic (as the title shows) as opposed to the unpatriotic party. According to another view, which assigns the dialogue to the time of Heraclius (610-641), the author was a Christian fanatic, whose object was to make known the existence of a conventicle of belated pagans, the enemies alike of the Christian faith and the empire; it is doubtful, however, whether such a pagan community, sufficiently numerous to be of importance, actually existed at that date. The object of the first and longer portion of the dialogue was to combat the humanism of the period, which threatened a revival of polytheism as a rival of Christianity. In 1982, The Date and Purpose of the Philopatris, by Barry Baldwin was published in Later Greek Literature, Volume 27, with arguments that effectively overturned the Byzantine dating.

Philostratus the Athenian, a sophist of the second and third centuries CE, wrote: According to the fifth century Armenian historian Movses of Khoren, Bardesanes of Edessa (154–222 CE), who founded the Gnostic current of the Bardaisanites, went to the Armenian castle of Ani and there read the work of a pre-Christian Armenian priest named Voghyump, written in the Mithraic (Mehean or Mihrean lit. of Mihr or of Mithra – the Armenian national God of Light, Truth and the Sun) script of the Armenian temples in which, amongst other histories, an episode was noted of the Armenian King Tigranes VII (reigned from 144–161, and again 164–186 CE) erecting a monument on the tomb of his brother, the Mithraic High Priest of the Kingdom of Greater Armenia, Mazhan. Movses of Khoren notes that Bardesanes translated this Armenian book into Syriac (Aramaic), and later also into Greek. Another important evidence for the existence of a pre-Mashtotsian alphabet is the fact that the Armenian heathen pantheon included Tir, who was the Patron God of Writing and Science.

By his pride and luxury the Christian religion was rendered odious > in the eyes of the Gentiles. His council chamber and his throne, the > splendour with which he appeared in public, the suppliant crowd who > solicited his attention, the multitude of letters and petitions to which he > dictated his answers, and the perpetual hurry of business in which he was > involved, were circumstances much better suited to the state of a civil > magistrate than to the humility of a primitive bishop. When he harangued his > people from the pulpit, Paul affected the figurative style and the > theatrical gestures of an Asiatic sophist, while the cathedral resounded > with the loudest and most extravagant acclamations in the praise of his > divine eloquence. Against those who resisted his power, or refused to > flatter his vanity, the prelate of Antioch was arrogant, rigid, and > inexorable; but he relaxed the discipline, and lavished the treasures of the > church on his dependent clergy, who were permitted to imitate their master > in the gratification of every sensual appetite.

Diogenes Laërtius, in his brief Life of Aeschines, reports that Aeschines, having fallen into dire financial straits, went to the court of Dionysius the Younger in Syracuse and then returned to Athens after Dionysius was deposed by Dion. (If this is true, Aeschines must have lived at least until 356, which would mean that he probably died of old age in Athens, as he was likely not less than 18 at the time of Socrates' trial in 399.) He is also said to have practised rhetoric, writing speeches for litigants.Diogenes Laërtius, Lives of the Eminent Philosophers, 2.60-64 Athenaeus quotes a passage from a lost prosecution speech, ghosted by Lysias, Against Aeschines, in which Aeschines' adversary chastises him for incurring a debt while working as a perfume vendor and not paying it back, a turn of events that is surprising—the speaker alleges—given that Aeschines was a student of Socrates and that both of them spoke so much of virtue and justice. Among other charges, Aeschines is basically characterized as a sophist in the speech.

Western Thrace or West Thrace (, [Dytikí] Thráki / Turkish: Batı Trakya; , Zapadna Trakiya or Беломорска Тракия, Belomorska Trakiya) is a geographic and historical region of Greece, between the Nestos and Evros rivers in the northeast of the country; East Thrace, which lies east of the river Evros, forms the European part of Turkey, and the area to the north, in Bulgaria, is known as Northern Thrace. Inhabited since paleolithic times, it has been under the political, cultural and linguistic influence of the Greek world since the classical era; Greeks from the Aegean islands extensively colonized the region (especially the coastal part) and built prosperous cities such as Abdera (home of Democritus, the 5th-century B.C. philosopher who developed an atomic particle theory, and of Protagoras, a leading sophist) and Sale (near present- day Alexandroupoli). Under the Byzantine Empire, Western Thrace benefited from its position close to the imperial heartland and became a center of medieval Greek commerce and culture; later, under the Ottoman Empire, a number of Muslims settled there, marking the birth of the Muslim minority of Greece. Topographically, Thrace alternates between mountain-enclosed basins of varying size and deeply cut river valleys.