Gorgia (Gorgias)

Gorgias was born c. 483 BC in Leontinoi, a Chalcidian colony in eastern Sicily that was allied with Athens. His father's name was Charmantides. He had a brother named Herodicus, who was a physician, and sometimes accompanied him during his travels. He also had a sister, whose name is not known, but whose grandson dedicated a golden statue to his great uncle at Delphi. It is not known whether Gorgias married or had children. Gorgias is said to have studied under the Sicilian philosopher Empedocles of Acragas (c. 490 – c. 430 BC), but it is not known when, where, for how long, or in what capacity. He may have also studied under the rhetoricians Corax of Syracuse and Tisias, but very little is known about either of these men, nor is anything known about their relationship with Gorgias.
It is not known what kind of role Gorgias may have played in the politics in his native Leontinoi, but it is known that, in 427 BC, when he was around sixty years old, he was sent to Athens by his fellow-citizens as the head of an embassy to ask for Athenian protection against the aggression of the Syracusans. After 427 BC, Gorgias appears to have settled in mainland Greece, living at various points in a number of city-states, including Athens and Larisa. He was well known for delivering orations at Panhellenic Festivals and is described as having been "conspicuous" at Olympia. There is no surviving record of any role he might have played in organizing the festivals themselves.
Gorgias's primary occupation was as a teacher of rhetoric. According to Aristotle, his students included Isocrates. (Other students are named in later traditions; the Suda adds Pericles, Polus, and Alcidamas, Diogenes Laërtius mentions Antisthenes, and according to Philostratus, "I understand that he attracted the…

The philosophies of the pre-Socratic Greek Sophists are much debated among scholars in general, due to their highly subtle and ambiguous writings and also to the fact that they are best known as characters in Plato's dialogues. Gorgias, however, is particularly frustrating for modern scholars to attempt to understand. While scholars debate the precise subtleties of the teachings of Protagoras, Hippias, and Prodicus, they generally agree on the basic frameworks of what these thinkers believed. With Gorgias, however, scholars widely disagree on even the most basic framework of his ideas, including over whether or not that framework even existed at all. The greatest hindrance to scholarly understanding of Gorgias's philosophy is that the vast majority of his writings have been lost and those that have survived have suffered considerable alteration by later copyists.
These difficulties are further compounded by the fact that Gorgias's rhetoric is frequently elusive and confusing; he makes many of his most important points using elaborate, but highly ambiguous, metaphors, similes, and puns. Many of Gorgias's propositions are also thought to be sarcastic, playful, or satirical. In his treatise On Rhetoric, Aristotle characterizes Gorgias's style of oratory as "pervasively ironic" and states that Gorgias recommended responding to seriousness with jests and to jests with seriousness. Gorgias frequently blurs the lines between serious philosophical discourse and satire, which makes it extremely difficult for scholars to tell when he is being serious and when he is merely joking. Gorgias frequently contradicts his own statements and adopts inconsistent perspectives on different issues. As a result of all these factors, Scott Porter Consigny calls him "perhaps the most elusive of…

Gorgias ushered in rhetorical innovations involving structure and ornamentation, and he introduced paradoxologia – the idea of paradoxical thought and paradoxical expression. For these advancements, Gorgias has been labeled the "father of sophistry" (Wardy 6). Gorgias is also known for contributing to the diffusion of the Attic Greek dialect as the language of literary prose. Gorgias was the first orator known to develop and teach a "distinctive style of speaking" (Matsen, Rollinson and Sousa, 33).
Gorgias' extant rhetorical works – Encomium of Helen (Ἑλένης ἐγκώμιον), Defense of Palamedes (Ὑπέρ Παλαμήδους ἀπολογία), On Non-Existence (Περὶ τοῦ μὴ ὄντος ἢ Περὶ φύσεως), and Epitaphios (Επιτάφιος) – come to us via a work entitled Technai (Τέχναι), a manual of rhetorical instruction, which may have consisted of models to be memorized and demonstrate various principles of rhetorical practice (Leitch, et al. 29). Although some scholars claim that each work presents opposing statements, the four texts can be read as interrelated contributions to the up-and-coming theory and art (technē) of rhetoric (McComiskey 32). Of Gorgias' surviving works, only the Encomium and the Defense are believed to exist in their entirety. Meanwhile, there are his own speeches, rhetorical, political, or other. A number of these are referred to and quoted by Aristotle, including a speech on Hellenic unity, a funeral oration for Athenians fallen in war, and a brief quotation from an Encomium on the Eleans. Apart from the speeches, there are paraphrases of the treatise "On Nature or the Non-Existent." These works are each part of the Diels-Kranz collection, and although academics consider this source reliable, many of the works included are fragmentary and corrupt. Questions have also been raised…

Gorgias is the author of a lost work: On Nature or the Non-Existent (also On Non-Existence). Rather than being one of his rhetorical works, it presented a theory of being that at the same time refuted and parodied the Eleatic thesis. The original text was lost and today there remain just two paraphrases of it. The first is preserved by the Pyrrhonist philosopher Sextus Empiricus in Against the Logicians and the other by Pseudo-Aristotle, the author of On Melissus, Xenophanes, and Gorgias. Each work, however, excludes material that is discussed in the other, which suggests that each version may represent intermediary sources (Consigny 4). It is clear, however, that the work developed a skeptical argument, which has been extracted from the sources and translated as below:

Nothing exists;
Even if something exists, nothing can be known about it; and
Even if something can be known about it, knowledge about it can't be communicated to others.
Even if it can be communicated, it cannot be understood.
The argument has largely been seen as an ironic refutation of Parmenides' thesis on Being. Gorgias set out to prove that it is as easy to demonstrate that being is one, unchanging and timeless as it is to prove that being has no existence at all. Regardless of how it "has largely been seen" it seems clear that Gorgias was focused instead on the notion that true objectivity is impossible since the human mind can never be separated from its possessor.
"How can anyone communicate the idea of color by means of words since the ear does not hear colors but only sounds?" This quote was used to show his theory that 'there is nothing', 'if there were anything no one would know it', 'and if anyone did know it, no one could communicate it'. This theory, thought of in the late 5th century…