Plato's Theaetetus discusses and ultimately rejects Protagoras's famous claim that "man is the measure of all things." The most famous of Plato's arguments is the Self-Refutation Argument. But he offers a number of other arguments as well, including one that I call the 'Future Argument.' This argument, which appears at Theaetetus 178a−179b, is quite different from the earlier Self-Refutation Argument. I argue that it is directed mainly at a part of the Protagorean view not addressed before , namely, that all (...) beliefs concerning one's own future sensible qualities are true. This part of the view is found to be inconsistent with Protagoras's own conception of wisdom as expertise and with his own pretenses at expertise in teaching. (shrink)

This paper discusses two broadly logical issues related to Protagoras’ measure doctrine (M) and the self-refutation argument (SRA). First, I argue that the relevant interpretation of (M) has it that every individual human being determines all her own truths, including the truth of (M) itself. I then turn to what I take to be the most important move in the SRA: that Protagoras recognises not only that his opponents disagree with him about the truth of (M), but also that they (...) hold that (M) is false simpliciter. By recognising that his opponents do not make the relativising concession he makes for them, he is forced to accept that (M) is false. I go on to argue that several other defenders of the SRA end up with a regress which is difficult to end and might not favour anti-Protagoreans. On my reading, by recognising what his opponents believe, Protagoras is barred from adding qualifiers, and the possible regress doesn’t get off the ground. I conclude with brief discussions of how Protagoras might try to avoid the result of the SRA and the argument’s role in this part of the Theaetetus. (shrink)

This article aims at reconstructing the logic and assessing the force of Socrates' argument against Protagoras' 'Measure Doctrine' at Theaetetus 171a–c. I examine and criticise some influential interpretations of the passage, according to which, e.g., Socrates is guilty of ignoratio elenchi by dropping the essential Protagorean qualifiers or successfully proves that md is self-refuting provided the missing qualifiers are restored by the attentive reader. Having clarified the meaning of MD, I analyse in detail the broader section 170a–171d and argue, against (...) an extensive scholarly consensus, that it contains two slightly different formulations of the same argument, and not two distinct arguments, that Socrates does not highlight his own strategy at 171a–c as especially clever, and that his argument successfully shows that md turns out to be untenable for Protagoras himself when submitted to scrutiny in dialectical contexts, without aiming at proving its absolute falsehood. Finally, I clarify the philosophical import of the final image of Protagoras' momentary return from the underworld. (shrink)

This article will contrast two portrayals of Protagoras: one in the "Theaetetus," where Socrates discusses Protagorean theory and even comes to his defense by imitating the deceased sophist; and another in the "Protagoras," where Socrates recounts his encounter with the sophist. I suggest that Plato wants listeners and readers of the dialogues to hear the dissonance between the two portraits and to wonder why Socrates so distorts Protagoras in the "Theaetetus." Protagoras in the "Protagoras" behaves and speaks in ways that (...) are incompatible with the Protagorean position presented in the "Theaetetus." . (shrink)

Stanford Encyclopedia of Philosophy article.

The thesis offers a reconstruction of Plotinus' reading of the Theaetetus, and it presents an account of his epistemology that rests on that reading. It aims to show that Plotinus reads the Theaetetus as containing two anti-sceptical arguments. The first argument is an answer to radical scepticism, namely, to the thesis that nothing is apprehensible and judgement must be suspended on all matters. The second argument is an answer to a more moderate form of scepticism, which does not endorse a (...) universal suspension of judgement, but maintains nonetheless that scientific knowledge is unattainable. (shrink)

In recent years, interpreters of the fourth century BCE Chinese Daoist text, the Zhuangzi, have increasingly appropriated the term, 'skepticism' as a label for the philosophical contribution of that text to classical Chinese philosophy. Despite their terminological agreement, these authors differ significantly in what they take to be the substance of this philosophical term, especially in its context as an interpretive device for understanding the Zhuangzi. This dissertation aims to understand the philosophy of the Zhuangzi by reference to the Greek (...) tradition of Pyrrhonian skepticism transmitted to the modern age by Sextus Empiricus. ;I illustrate the limitations of interpreting skepticism merely as negative dogmatism and illuminate the virtues of understanding it as the recommendation of a philosophical attitude of non-assertion and open-mindedness. Robert E. Allinson, Philip J. Ivanhoe, Bryan W. Van Norden, and Chad Hansen interpret skepticism as an anti-intellectual negative dogmatism, and I take issue with the appropriateness of such an interpretation. In so doing, I examine the work of A.C. Graham, Paul Kjellberg, and Lisa Raphals, who understand the skeptical sections of the Zhuangzi as recommendations for living a fulfilling life. These thinkers offer more coherent interpretations in so far as their readings construe Zhuangzi's skepticism as supporting rather than conflicting with the passages that advocate a variety of spiritual practices designed to bring about peace of mind and harmony. While these interpreters have drawn attention to the importance of Zhuangzi's spiritual and moral recommendations for living a productive life, my analysis, in suggesting that Zhuangzi moves from non-dogmatic or aporetic skepticism to way-making , develops this positive result of Zhuangzi's non-dogmatic skepticism further. This positive result is explored in connection with the extent to which non-dogmatic skepticism can serve as a foundation for the adoption of an attitude of philosophical pluralism, which suggests that there are a plurality of different standpoints, attitudes, approaches, perspectives, and 'positions' each of which may be valid in some sense and in some degree, and yet none of which is immune from criticism. I also address the criticism of aporetic skepticism that living a life without dogmatic commitments is impossible. (shrink)