ignorant than the physician, or any other expert. And he is said to be
ignorant, and this ignorance of his is regarded by Gorgias as a happy
condition, for he has escaped the trouble of learning. But is he as
ignorant of just and unjust as he is of medicine or building? Gorgias is
compelled to admit that if he did not know them previously he must learn
them from his teacher as a part of the art of rhetoric. But he who has
learned carpentry is a carpenter, and he who has learned music is a
musician, and he who has learned justice is just. The rhetorician then
must be a just man, and rhetoric is a just thing. But Gorgias has already
admitted the opposite of this, viz. that rhetoric may be abused, and that
the rhetorician may act unjustly. How is the inconsistency to be
explained?

The fallacy of this argument is twofold; for in the first place, a man may
know justice and not be just--here is the old confusion of the arts and the
virtues;--nor can any teacher be expected to counteract wholly the bent of
natural character; and secondly, a man may have a degree of justice, but
not sufficient to prevent him from ever doing wrong. Polus is naturally
exasperated at the sophism, which he is unable to detect; of course, he
says, the rhetorician, like every one else, will admit that he knows
justice (how can he do otherwise when pressed by the interrogations of
Socrates?), but he thinks that great want of manners is shown in bringing
the argument to such a pass. Socrates ironically replies, that when old
men trip, the young set them on their legs again; and he is quite willing
to retract, if he can be shown to be in error, but upon one condition,
which is that Polus studies brevity. Polus is in great indignation at not
being allowed to use as many words as he pleases in the free state of
Athens. Socrates retorts, that yet harder will be his own case, if he is
compelled to stay and listen to them. After some altercation they agree
(compare Protag.), that Polus shall ask and Socrates answer.