PROTAGORAS
RELATIVISM
Protagoras was born
in Abdera, an Ionian colony in Thrace. In 444 he drafted the constitution of a new Athenian colony for the
great statesman Pericles. It is said
that he was later exiled from Athens, and his books (which included On Truth and On the Gods) burned, because
of his alleged impiety towards the popular gods. His writings have not survived, and we rely
on Plato, Aristotle, and Sextus Empiricus for our knowledge of his philosophy.
COSMOLOGY/ PHILOSOPHY OF NATURE
[1] While the majority of
presocratic philosophers were concerned to work out cosmologies and
metaphysical accounts of the world, the Sophists were essentially itinerant
professional educators in a wide range of subjects in addition to philosophy. Their main aim was to train
their pupils to achieve arete (roughly, 'excellence') [a] and thereby to be 'successful' in life; and they
employed a variety of techniques (the art of rhetoric) to encourage acceptance
of a particular conclusion or its opposite. As Protagoras said, "On every topic there are two arguments contrary to
each other". The Sophists varied
greatly, many being superficial and viewed with suspicion and even hostility by
their contemporaries. Others, however, made important contributions to
epistemology, to language and its relation to thinking and reality, as well as
to ethics and political theory. Protagoras' philosophy is summed up in his claim that "A human being is the measure of
all things, of things that are as to how they are, and of things that
are not as to how they are not" [fr. 1 in Sextus, Against the Dogmatists] a 'relativist' view [b] which all Sophists generally agreed with.
KNOWLEDGE
[2] As applied to our sense experiences Protagoras' doctrine means that, for example, if
honey seems sweet to some people but bitter to others then it is sweet to the former and is bitter to the latter. There cannot therefore be any
objective knowledge or truth concerning what things are 'really' like,
that is, knowledge which is the same for everybody and open to all. All qualities are attributable
to convention ['law', nomos] and not to 'nature' (phusis) [a].
ETHICS
[3] Protagoras's relativism in ethics is implicit in his
recognition that people in other communities often held different religious
beliefs and acted in accordance with different moral codes. This suggested to him that morality is a matter of social 'convention' rather than being grounded in 'nature' [a]. But while this might rule
out the possibility of an absolute ethic applicable to all societies, some
degree of objectivity is preserved in so far as a particular standard is accepted
and shared by the individual members of a given community.
CRITICAL SUMMARY
Protagoras was perhaps the
greatest of the Sophists, and, despite the alleged errors of his thought, was
admired greatly by Plato. While there
can be no doubt that Protagoras said that man is the measure of all things,
there has been considerable argument as to whether (1) he was referring to
societies rather than to individual men, and (2) he intended it to apply in
ethics as well as to knowledge. A
reasonable compromise position would be that in his epistemology it is indeed
the individual man who is the measure but in his ethics it is the society which
sets the standard. His ethical
relativism, however, is consistent with objectivism in so far as a particular
relativist standard is shared by all individual members of that community; and
it may therefore be called 'cultural' relativism. Protagoras was thus actually rather
traditional, stressing the need for commitment to the values and beliefs of
one's own society. Nevertheless, while
individual relativism in perception might be compatible with communal or
cultural relativism in ethics, there could still be a tension if his statement
about the possibility of 'contrary arguments' on every topic were taken
literally.
CONNECTIONS
Protagoras