{
    "schema": "prokopton42-public-passage-v1",
    "id": "plato.protagoras",
    "canonical_url": "https://prokopton42.com/en/works/plato/protagoras/reference-323/",
    "language": "en",
    "title": "Protagoras",
    "author": "Plato",
    "date": "c. 399-380 BCE",
    "summary": "At Callias’ house, Socrates asks Protagoras what the sophist promises to teach and whether virtue can be transmitted. Civic myth, poetic interpretation, and measurement of pleasures repeatedly shift the opponents’ positions.",
    "learning": "Compare Protagoras’ myth with Socratic questioning, follow the unity of virtues, and understand the final reversal of positions.",
    "long_summary": "Protagoras tells how Zeus gave everyone justice and respect so cities could exist, then defends the diffuse education of virtue. Socrates asks whether justice, temperance, courage, and wisdom are distinct parts or forms of one knowledge.\n\nDiscussion of courage uses a calculation of pleasure and pain that brings virtue near knowledge. Yet the speakers seem to have exchanged their opening claims. The final irony keeps teaching open as a question and stages two methods of discourse.",
    "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/protagoras/representations/grc.ndjson",
            "language": "grc",
            "records": 54,
            "role": "original",
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            "source_id": "perseus-plato-protagoras-grc"
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        {
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            "file": "data/corpus/normalized/plato/protagoras/representations/en.ndjson",
            "language": "en",
            "records": 54,
            "role": "historical_translation",
            "sha256": "636bdb85bacaf5d979b7650f0e9ebec61fb60da9f0a2f5eb4879fb81f971e12a",
            "source_id": "perseus-plato-protagoras-en"
        },
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            "file": "data/corpus/normalized/plato/protagoras/representations/ai-generated/fr-gpt-5-6-sol-corpus-passage-translation-v1.ndjson",
            "generated_on": "2026-09-11",
            "language": "fr",
            "model": "gpt-5.6-sol",
            "official_status": "non_official",
            "prompt_version": "corpus-passage-translation-v1",
            "provider": "codex_subscription",
            "records": 54,
            "role": "ai_generated_translation_non_official",
            "sha256": "19d6b3582ab79596c9630da28fd1e1d2478f3fc694c53956766f94168874e82c",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/plato/protagoras_fr_carrier/representations/fr.ndjson",
            "language": "fr",
            "records": 1,
            "role": "historical_translation",
            "sha256": "6acc041caa16b4c446298803e221ac55eca33ebb8b4b1a1e425a10b59294b578",
            "source_id": "wikisource-cousin-protagoras-fr-01"
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        {
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            "file": "data/corpus/normalized/plato/protagoras_fr_carrier/representations/ai-generated/en-gpt-5-6-sol-corpus-passage-translation-v1.ndjson",
            "generated_on": "2026-09-11",
            "language": "en",
            "model": "gpt-5.6-sol",
            "official_status": "non_official",
            "prompt_version": "corpus-passage-translation-v1",
            "provider": "codex_subscription",
            "records": 1,
            "role": "ai_generated_translation_non_official",
            "sha256": "e4735593e21d432e725c4832842a8762eaf9ccd7761a7000fc8c98a9565a6a4d",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation"
        }
    ],
    "concepts": [
        {
            "id": "dialectic",
            "label": "Dialectic"
        },
        {
            "id": "education",
            "label": "Education"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "faith",
            "label": "Faith"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "forms",
            "label": "Intelligible forms"
        },
        {
            "id": "fortune",
            "label": "Fortune"
        },
        {
            "id": "justice",
            "label": "Justice"
        },
        {
            "id": "nature",
            "label": "Nature"
        },
        {
            "id": "neighbor",
            "label": "Neighbor"
        },
        {
            "id": "philosophical_training",
            "label": "Philosophical training"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "self_governance",
            "label": "Self-governance"
        },
        {
            "id": "sin",
            "label": "Sin"
        },
        {
            "id": "truth",
            "label": "Truth"
        },
        {
            "id": "virtue",
            "label": "Virtue"
        }
    ],
    "source_work_ids": [
        "plato.protagoras",
        "plato.protagoras_fr_carrier"
    ],
    "passages": 54,
    "word_count": 23719,
    "word_counts_by_language": {
        "en": 23719,
        "fr": 23321,
        "grc": 17694
    },
    "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.protagoras:323",
    "canonical_ref": "323",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "grc",
            "text": "ΣΩ. ὅταν δὲ εἰς συμβουλὴν πολιτικῆς ἀρετῆς ἴωσιν, ἣν δεῖ διὰ δικαιοσύνης πᾶσαν ἰέναι καὶ σωφροσύνης, εἰκότως ἅπαντος ἀνδρὸς ἀνέχονται, ὡς παντὶ προσῆκον ταύτης γε μετέχειν τῆς ἀρετῆς ἢ μὴ εἶναι πόλεις. αὕτη, ὦ Σώκρατες, τούτου αἰτία. ἵνα δὲ μὴ οἴῃ ἀπατᾶσθαι ὡς τῷ ὄντι ἡγοῦνται πάντες ἄνθρωποι πάντα ἄνδρα μετέχειν δικαιοσύνης τε καὶ τῆς ἄλλης πολιτικῆς ἀρετῆς, τόδε αὖ λαβὲ τεκμήριον. ἐν γὰρ ταῖς ἄλλαις ἀρεταῖς, ὥσπερ σὺ λέγεις, ἐάν τις φῇ ἀγαθὸς αὐλητὴς εἶναι, ἢ ἄλλην ἡντινοῦν τέχνην ἣν μή ἐστιν, ἢ καταγελῶσιν ἢ χαλεπαίνουσιν, καὶ οἱ οἰκεῖοι προσιόντες νουθετοῦσιν ὡς μαινόμενον· ἐν δὲ δικαιοσύνῃ καὶ ἐν τῇ ἄλλῃ πολιτικῇ ἀρετῇ, ἐάν τινα καὶ εἰδῶσιν ὅτι ἄδικός ἐστιν, ἐὰν οὗτος αὐτὸς καθʼ αὑτοῦ τἀληθῆ λέγῃ ἐναντίον πολλῶν, ὃ ἐκεῖ σωφροσύνην ἡγοῦντο εἶναι, τἀληθῆ λέγειν, ἐνταῦθα μανίαν, καί φασιν πάντας δεῖν φάναι εἶναι δικαίους, ἐάντε ὦσιν ἐάντε μή, ἢ μαίνεσθαι τὸν μὴ προσποιούμενον δικαιοσύνην · ὡς ἀναγκαῖον οὐδένα ὅντινʼ οὐχὶ ἁμῶς γέ πως μετέχειν αὐτῆς, ἢ μὴ εἶναι ἐν ἀνθρώποις. ὅτι μὲν οὖν πάντʼ ἄνδρα εἰκότως ἀποδέχονται περὶ ταύτης τῆς ἀρετῆς σύμβουλον διὰ τὸ ἡγεῖσθαι παντὶ μετεῖναι αὐτῆς, ταῦτα λέγω· ὅτι δὲ αὐτὴν οὐ φύσει ἡγοῦνται εἶναι οὐδʼ ἀπὸ τοῦ αὐτομάτου, ἀλλὰ διδακτόν τε καὶ ἐξ ἐπιμελείας παραγίγνεσθαι ᾧ ἂν παραγίγνηται, τοῦτό σοι μετὰ τοῦτο πειράσομαι ἀποδεῖξαι. ὅσα γὰρ ἡγοῦνται ἀλλήλους κακὰ ἔχειν ἄνθρωποι φύσει ἢ τύχῃ, οὐδεὶς θυμοῦται οὐδὲ νουθετεῖ οὐδὲ διδάσκει οὐδὲ κολάζει τοὺς ταῦτα ἔχοντας, ἵνα μὴ τοιοῦτοι ὦσιν, ἀλλʼ ἐλεοῦσιν· οἷον τοὺς αἰσχροὺς ἢ σμικροὺς ἢ ἀσθενεῖς τίς οὕτως ἀνόητος ὥστε τι τούτων ἐπιχειρεῖν ποιεῖν; ταῦτα μὲν γὰρ οἶμαι ἴσασιν ὅτι φύσει τε καὶ τύχῃ τοῖς ἀνθρώποις γίγνεται, τὰ καλὰ καὶ τἀναντία τούτοις· ὅσα δὲ ἐξ ἐπιμελείας καὶ ἀσκήσεως καὶ διδαχῆς οἴονται γίγνεσθαι ἀγαθὰ ἀνθρώποις, ἐάν τις ταῦτα μὴ ἔχῃ, ἀλλὰ τἀναντία τούτων κακά, ἐπὶ τούτοις που οἵ τε θυμοὶ γίγνονται καὶ αἱ κολάσεις καὶ αἱ νουθετήσεις.",
            "edition": "perseus-plato-protagoras-grc",
            "source_id": "perseus-plato-protagoras-grc",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "Soc. but when they meet for a consultation on civic art, where they should be guided throughout by justice and good sense, they naturally allow advice from everybody, since it is held that everyone should partake of this excellence, or else that states cannot be. This, Socrates, is the explanation of it. And that you may not think you are mistaken, to show how all men verily believe that everyone partakes of justice and the rest of civic virtue, I can offer yet a further proof. In all other excellences, as you say, when a man professes to be good at flute-playing or any other art in which he has no such skill, they either laugh him to scorn or are annoyed with him, and his people come and reprove him for being so mad: but where justice or any other civic virtue is involved, and they happen to know that a certain person is unjust, if he confesses the truth about his conduct before the public, that truthfulness which in the former arts they would regard as good sense they here call madness. Everyone, they say, should profess to be just, whether he is so or not, and whoever does not make some pretension to justice is mad; since it is held that all without exception must needs partake of it in some way or other, or else not be of human kind. Take my word for it, then, that they have good reason for admitting everybody as adviser on this virtue, owing to their belief that everyone has some of it; and next, that they do not regard it as natural or spontaneous, but as something taught and acquired after careful preparation by those who acquire it,—of this I will now endeavor to convince you. In all cases of evils which men deem to have befallen their neighbors by nature or fortune, nobody is wroth with them or reproves or lectures or punishes them, when so afflicted, with a view to their being other than they are; one merely pities them. Who, for instance, is such a fool as to try to do anything of the sort to the ugly, the puny, or the weak? Because, I presume, men know that it is by nature and fortune that people get these things, the graces of life and their opposites. But as to all the good things that people are supposed to get by application and practice and teaching, where these are lacking in anyone and only their opposite evils are found, here surely are the occasions for wrath and punishment and reproof.",
            "translator": "Benjamin Jowett",
            "edition": "perseus-plato-protagoras-en",
            "source_id": "perseus-plato-protagoras-en",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "Socrate. « Mais lorsqu’ils se réunissent pour délibérer sur l’art politique, où toute décision doit être guidée par la justice et le bon sens, ils admettent naturellement le conseil de chacun, puisqu’on considère que tous doivent avoir part à cette excellence, faute de quoi il ne saurait exister de cités. Telle en est, Socrate, l’explication.\n\nEt pour que tu ne te croies pas dans l’erreur, je peux encore te fournir une autre preuve que tous les hommes croient réellement que chacun participe à la justice et aux autres aspects de la vertu politique. Dans toutes les autres formes d’excellence, comme tu le dis, lorsqu’un homme prétend être bon joueur de flûte ou posséder quelque autre art sans en avoir l’habileté, les gens se moquent de lui ou s’irritent contre lui ; ses proches viennent le réprimander parce qu’il est fou. Mais lorsqu’il s’agit de la justice ou de quelque autre vertu politique, s’ils savent qu’une certaine personne est injuste et que celle-ci avoue publiquement la vérité sur sa conduite, cette sincérité qu’ils auraient tenue pour du bon sens dans les autres arts, ils l’appellent ici folie. Chacun, disent-ils, doit se déclarer juste, qu’il le soit ou non, et celui qui ne manifeste aucune prétention à la justice est fou. Car on considère que tous sans exception doivent nécessairement y participer d’une manière ou d’une autre, sous peine de ne pas appartenir au genre humain.\n\nCrois-moi donc lorsqu’il s’agit, premièrement, de leur bonne raison d’admettre chacun comme conseiller en cette vertu, parce qu’ils pensent que tous en possèdent quelque part ; deuxièmement, ils ne la considèrent pas comme naturelle ou spontanée, mais comme une chose enseignée et acquise par une préparation attentive chez ceux qui la possèdent. C’est ce dont je vais maintenant tenter de te convaincre.\n\nPour tous les maux que les hommes attribuent chez leurs voisins à la nature ou à la fortune, personne ne s’irrite contre eux, ne les réprimande, ne leur fait la leçon ni ne les punit lorsqu’ils en sont affligés, afin de les rendre autres qu’ils ne sont. On se contente de les plaindre. Qui serait assez fou, par exemple, pour tenter quelque chose de pareil à l’égard des laids, des chétifs ou des faibles ? C’est, je suppose, parce que les hommes savent que la nature et la fortune donnent aux gens ces qualités, les avantages de la vie comme leurs contraires. Mais pour toutes les bonnes qualités que l’on est censé acquérir par l’application, l’exercice et l’enseignement, si elles manquent à quelqu’un et que l’on ne trouve en lui que les maux opposés, ce sont précisément là, sans aucun doute, les occasions de colère, de châtiment et de réprimande. »",
            "translator": "Codex gpt-5.6-sol",
            "edition": "Prokopton42 non-official AI translation, 2026-09-11",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation",
            "official_status": "non_official",
            "generation_model": "gpt-5.6-sol"
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}