There are some who are much pleased with themselves if, after setting up an absurd and self-contradictory subject, they succeed in discussing it in tolerable fashion; and men have grown old, some asserting that it is impossible to say, or to gainsay, what is falseSo Antisthenes and the Cynics; cf. Plat. Soph. 240c., or to speak on both sides of the same questions, others maintaining that courage and wisdom and justice are identicalA reference to the views of Plato and the Academy., and that we possess none of these as natural qualities, but that there is one sort of knowledge concerned with them all.; and still others waste their time in captious disputations that are not only entirely useless, but are sure to make trouble for their disciples.

For my part, if I observed that this futile affectation had arisen only recently in rhetoric and that these men were priding themselves upon the novelty of their inventions, I should not be surprised at them to such degree; but as it is, who is so backward in learning as not to know that Protagoras and the sophists of his time have left to us compositions of similar character and even far more overwrought than these?

For how could one surpass GorgiasCf. Isoc. 15.268. Gorgias of Leontini in Sicily, pupil of Teisias, came to Athens on an embassy in 427 B.C., who dared to assert that nothing exists of the things that are, or ZenoThis is Zeno of Elea, in Italy, and not the founder of the Stoic School of philosophy. Zeno and Melissus were disciples of Parmenides., who ventured to prove the same things as possible and again as impossible, or Melissus who, although things in nature are infinite in number, made it his task to find proofs that the whole is one!