Stichwort: Sophist

Autor, Quelle: Strauss, Natur

Titel: Sophist - Philosoph

Index: Naturrecht: Ursprung; Sophist, Sophisten: Vertreter des vulgären Konventionalismus, Weisheit als Zweck, Ggs. Philosoph

Kurzinhalt: The sophist in the precise sense is a teacher of sham wisdom ... What is characteristic of the sophist is unconcern with the truth, i.e., with the truth about the whole.

Text: 115b "Sophist" is a term which has many meanings. Among other things it may mean a philosopher, or a philosopher who holds unpopular views, or a man who shows his lack of good taste by teaching noble subjects for pay. At least since Plato, "sophist" is normally used in contradistinction to "philosopher" and therewith in a derogatory sense. "The Sophists" in the historical sense are certain fifth-century Greeks who are presented by Plato and other philosophers as sophists in the precise sense, i.e., as nonphilosophers of a certain type. The sophist in the precise sense is a teacher of sham wisdom. Sham wisdom is not identical with untrue doctrine. Otherwise Plato would have been a sophist in the eyes of Aristotle, and vice versa. An erring philosopher is something entirely different from a sophist. Nothing prevents a sophist from occasionally and perhaps habitually teaching the truth. What is characteristic of the sophist is unconcern with the truth, i.e., with the truth about the whole. The sophist, in contradistinction to the philosopher, is not set in motion and kept in motion by the sting of the awareness of the fundamental difference between conviction or belief and genuine insight. But this is clearly too general, for unconcern with the truth about the whole is not a preserve of the sophist. The sophist is a man who is unconcerned with the truth, or does not love wisdom, although he knows better than most other men that wisdom or science is the highest excellence of man. Being aware of the unique character of wisdom, he knows that the honor deriving from wisdom is the highest honor. He is concerned with wisdom, not for its own sake, not because he hates the lie in the soul more than anything else, but for the sake of the honor or the prestige that attends wisdom. He lives or acts on the principle that prestige or superiority to others or having more than others is the highest good. He acts on the principle of vulgar conventionalism. Since he accepts the teaching of philosophic conventionalism and thus is more articulate than the many who act on the same principle on which he acts, he can be regarded as the most fitting representative of vulgar conventionalism. There arises, however, this difficulty. The sophist's highest good is the prestige deriving from wisdom. To achieve his highest good, he must display his wisdom. Displaying his wisdom means teaching the view that the life according to nature or the life of the wise man consists in combining actual injustice with the appearance of justice. Yet admitting that one is, in fact, unjust is incompatible with successfully preserving the appearance of justice. It is incompatible with wisdom, and it therefore makes impossible the honor deriving from wisdom. Sooner or later the sophist is therefore forced to conceal his wisdom or to bow to views which he regards as merely conventional. He must become resigned to deriving his prestige from propagating more or less respectable views. It is for this reason that one cannot speak of the teaching, i.e., of the explicit teaching, of the sophists. (Fs) (notabene)