well as a philosopher; or to remark that he is not to be tried by a modern
standard, but interpreted with reference to his place in the history of
thought and the opinion of his time.

It has been said that the most characteristic feature of the Gorgias is the
assertion of the right of dissent, or private judgment. But this mode of
stating the question is really opposed both to the spirit of Plato and of
ancient philosophy generally. For Plato is not asserting any abstract
right or duty of toleration, or advantage to be derived from freedom of
thought; indeed, in some other parts of his writings (e.g. Laws), he has
fairly laid himself open to the charge of intolerance. No speculations had
as yet arisen respecting the 'liberty of prophesying;' and Plato is not
affirming any abstract right of this nature: but he is asserting the duty
and right of the one wise and true man to dissent from the folly and
falsehood of the many. At the same time he acknowledges the natural
result, which he hardly seeks to avert, that he who speaks the truth to a
multitude, regardless of consequences, will probably share the fate of
Socrates.

...

The irony of Plato sometimes veils from us the height of idealism to which
he soars. When declaring truths which the many will not receive, he puts
on an armour which cannot be pierced by them. The weapons of ridicule are
taken out of their hands and the laugh is turned against themselves. The
disguises which Socrates assumes are like the parables of the New
Testament, or the oracles of the Delphian God; they half conceal, half
reveal, his meaning. The more he is in earnest, the more ironical he
becomes; and he is never more in earnest or more ironical than in the
Gorgias. He hardly troubles himself to answer seriously the objections of