{
    "schema": "prokopton42-public-passage-v1",
    "id": "plato.euthydemus",
    "canonical_url": "https://prokopton42.com/en/works/plato/euthydemus/reference-307/",
    "language": "en",
    "title": "Euthydemus",
    "author": "Plato",
    "date": "c. 390-370 BCE",
    "summary": "Socrates recounts an encounter in which Euthydemus and Dionysodorus overwhelm a young man with verbal refutations. The dialogue opposes eristic victory to an educational search for knowledge capable of making life flourish.",
    "learning": "Recognize several eristic devices, distinguish refutation from education, and follow the unfinished search for governing knowledge.",
    "long_summary": "The brothers exploit ambiguity and shifting meanings to prove a proposition and its opposite. Between performances Socrates leads Cleinias through inquiry into goodness, right use of resources, and the knowledge that might govern other crafts.\n\nComedy does more than ridicule opponents. It forces a distinction between logical form and pedagogical intention. Socratic inquiry itself remains incomplete, preventing a ready-made dogma from simply being opposed to eristic games.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "Classical Greek world, 5th century BCE",
    "material_world": {
        "technology": "Bronze, iron, pottery, simple cranes, and shipbuilding sustain cities. Power still comes mainly from people, animals, wind, and water.",
        "science": "Geometry, astronomy, inquiry into nature, and rational argument advance without modern measuring instruments or standardized experiments.",
        "medicine": "Practitioners observe symptoms, diet, and seasons; healing sanctuaries and ritual treatment also remain common.",
        "transport": "Walking and animals dominate on land. Sailing ships and triremes connect islands, ports, and colonies.",
        "agriculture": "Small farms, grain, vines, olives, goats, and sheep shape the diet; harvests remain vulnerable to weather and war.",
        "communication": "Public speech, messengers, and handwritten letters carry news. Theatre, the civic square, and the banquet are major social media.",
        "clothing": "Women and men drape wool or linen as chitons, peploi, and cloaks. Garments are pinned, belted, and shaped by status rather than tailored like modern clothes."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Bronze, iron, pottery, simple cranes, and shipbuilding sustain cities. Power still comes mainly from people, animals, wind, and water. Geometry, astronomy, inquiry into nature, and rational argument advance without modern measuring instruments or standardized experiments. Practitioners observe symptoms, diet, and seasons; healing sanctuaries and ritual treatment also remain common."
        },
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-02.webp",
            "title": "Travel and communication",
            "description": "Walking and animals dominate on land. Sailing ships and triremes connect islands, ports, and colonies. Public speech, messengers, and handwritten letters carry news. Theatre, the civic square, and the banquet are major social media."
        },
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-03.webp",
            "title": "Farming and food",
            "description": "Small farms, grain, vines, olives, goats, and sheep shape the diet; harvests remain vulnerable to weather and war."
        },
        {
            "asset": "/assets/timeline/landmarks/03-431-bce/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Women and men drape wool or linen as chitons, peploi, and cloaks. Garments are pinned, belted, and shaped by status rather than tailored like modern clothes."
        }
    ],
    "intellectual_tradition": {
        "id": "platonism",
        "label": "Socratic and Platonic thought"
    },
    "period": {
        "id": "ancient",
        "label": "Antiquity"
    },
    "languages": [
        "grc",
        "en",
        "fr"
    ],
    "manifestations": [
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/plato/euthydemus/representations/grc.ndjson",
            "language": "grc",
            "records": 37,
            "role": "original",
            "sha256": "4f7558b1d8ae55300cf2d2200374f18ed227905f1cd21e77642c1bcd8d6a63d8",
            "source_id": "perseus-plato-euthydemus-grc"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/plato/euthydemus/representations/en.ndjson",
            "language": "en",
            "records": 37,
            "role": "historical_translation",
            "sha256": "a955ece52ab894425168006ea543f60bbdc41ba35ad404cf0084b1c165991eb7",
            "source_id": "perseus-plato-euthydemus-en"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/plato/euthydemus/representations/fr.ndjson",
            "language": "fr",
            "records": 37,
            "role": "historical_translation",
            "sha256": "eb2544b59eff5cef057c18339c80f1c15fc90e276c1fa337da88f2a5431e6a3e",
            "source_id": "wikisource-cousin-euthydemus-fr-01"
        }
    ],
    "concepts": [
        {
            "id": "dialectic",
            "label": "Dialectic"
        },
        {
            "id": "education",
            "label": "Education"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "fear",
            "label": "Fear"
        },
        {
            "id": "forms",
            "label": "Intelligible forms"
        },
        {
            "id": "friendship",
            "label": "Friendship"
        },
        {
            "id": "justice",
            "label": "Justice"
        },
        {
            "id": "messiah",
            "label": "Messiah"
        },
        {
            "id": "philosophical_training",
            "label": "Philosophical training"
        },
        {
            "id": "poverty_wealth",
            "label": "Poverty and wealth"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "rhetoric",
            "label": "Rhetoric"
        },
        {
            "id": "suffering",
            "label": "Suffering"
        },
        {
            "id": "truth",
            "label": "Truth"
        },
        {
            "id": "war_and_peace",
            "label": "War and peace"
        },
        {
            "id": "wisdom",
            "label": "Wisdom"
        }
    ],
    "source_work_ids": [
        "plato.euthydemus"
    ],
    "passages": 37,
    "word_count": 17127,
    "word_counts_by_language": {
        "en": 17127,
        "fr": 14987,
        "grc": 12576
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "plato-stephanus-page-v1",
        "kind": "native",
        "levels": [
            {
                "key": "stephanus_page",
                "label_fr": "Page Stephanus",
                "label_en": "Stephanus page"
            }
        ],
        "leaf_fr": "Passage",
        "leaf_en": "Passage"
    },
    "canonical_passage_id": "passage:plato.euthydemus:307",
    "canonical_ref": "307",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "grc",
            "text": "ΣΩ. ὦ φίλε Κρίτων, οὐκ οἶσθα ὅτι ἐν παντὶ ἐπιτηδεύματι οἱ μὲν φαῦλοι πολλοὶ καὶ οὐδενὸς ἄξιοι, οἱ δὲ σπουδαῖοι ὀλίγοι καὶ παντὸς ἄξιοι; ἐπεὶ γυμναστικὴ οὐ καλὸν δοκεῖ σοι εἶναι, καὶ χρηματιστικὴ καὶ ῥητορικὴ καὶ στρατηγία; ΚΡ. ἔμοιγε πάντως δήπου. ΣΩ. τί οὖν; ἐν ἑκάστῃ τούτων τοὺς πολλοὺς πρὸς ἕκαστον τὸ ἔργον οὐ καταγελάστους ὁρᾷς; ΚΡ. ναὶ μὰ τὸν Δία, καὶ μάλα ἀληθῆ λέγεις. ΣΩ. ἦ οὖν τούτου ἕνεκα αὐτός τε φεύξῃ πάντα τὰ ἐπιτηδεύματα καὶ τῷ ὑεῖ οὐκ ἐπιτρέψεις; ΚΡ. οὔκουν δίκαιόν γε, ὦ Σώκρατες. ΣΩ. μὴ τοίνυν ὅ γε οὐ χρὴ ποίει, ὦ Κρίτων, ἀλλʼ ἐάσας χαίρειν τοὺς ἐπιτηδεύοντας φιλοσοφίαν, εἴτε χρηστοί εἰσιν εἴτε πονηροί, αὐτὸ τὸ πρᾶγμα βασανίσας καλῶς τε καὶ εὖ, ἐὰν μέν σοι φαίνηται φαῦλον ὄν, πάντʼ ἄνδρα ἀπότρεπε, μὴ μόνον τοὺς ὑεῖς· ἐὰν δὲ φαίνηται οἷον οἶμαι αὐτὸ ἐγὼ εἶναι, θαρρῶν δίωκε καὶ ἄσκει, τὸ λεγόμενον δὴ τοῦτο, αὐτός τε καὶ τὰ παιδία.",
            "edition": "perseus-plato-euthydemus-grc",
            "source_id": "perseus-plato-euthydemus-grc",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "Soc. My dear Crito are you not aware that in every trade the duffers are many and worthless, whereas the good workers are few and worth any price? Why, do you not hold athletics, and money-making, and rhetoric, and generalship, to be fine things? Cri. Certainly I do, of course. Soc. Well then, in each of these, do you not see most men making a ridiculous show at their respective tasks? Cri. Yes, I know: what you say is perfectly true. Soc. Then will you yourself on this account eschew all these pursuits, and not let your son have anything to do with them? Cri. No, there would be no good reason for that, Socrates. Soc. Then avoid at least what is wrong, Crito: let those who practise philosophy have their way, whether they are helpful or mischievous; and when you have tested the matter itself, well and truly, if you find it to be a poor affair, turn everyone you can away from it, not only your sons: but if you find it to be such as I think it is, pursue and ply it without fear, both you, as they say, and yours.",
            "translator": "Benjamin Jowett",
            "edition": "perseus-plato-euthydemus-en",
            "source_id": "perseus-plato-euthydemus-en",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "[307a] pour te dire la vérité, je n’en vois pas un seul qui ne me paraisse tout-à-fait incapable. Ainsi je ne vois pas pourquoi je devrais pousser ce jeune homme à l’étude de la philosophie. SOCRATE. O mon cher Criton, ne sais-tu pas que, dans tout, les hommes nuls et sans mérite font la majorité, et que les bons sont en petit nombre, mais dignes de toute notre confiance ? La gymnastique ne te paraît-elle pas bonne, ainsi que l’économie, la rhétorique et l’art militaire ? CRITON. Assurément. SOCRATE. Cependant ne vois-tu pas que la plupart de ceux [307b] qui se mêlent de ces arts sont ridicules dans tout ce qu’ils font ? CRITON. Par Jupiter, tu dis la vérité. SOCRATE. Eh bien, pour cela renonceras-tu toi-même à ces occupations et les défendras-tu à ton fils ? CRITON. Il me semble que je ferais mal. SOCRATE. Ne le fais donc pas, ô Criton ; n’examine point si ceux qui font profession de la philosophie sont bons ou mauvais ; mais regarde la philosophie en elle-même. [307c] Si tu la juges mauvaise, détournes-en non-seulement tes fils, mais tout le reste des hommes ; si tu la trouves bonne, telle qu’elle me paraît à moi-même, toi et tes enfans appliquez-vous-y de toutes vos forces. Notes [modifier]",
            "translator": "Victor Cousin",
            "edition": "wikisource-cousin-euthydemus-fr-01",
            "source_id": "wikisource-cousin-euthydemus-fr-01",
            "translation_type": "historical_human_translation"
        }
    ],
    "content_checksum": "ce3268e8b706b709f1ba3120fcf64788971e30195632e348eca61442a580d02c"
}