How Does Protagoras Teachable

In the dialogue Protagoras, by Plato, an encounter between a celebrated sophist by the name of Protagoras, and a philosopher by the name of Socrates, examines the different philosophical position each man has on whether ethics and virtue are an innate aspect of human beings, or are acquired skills human beings can be taught to perfect. The arrival of Protagoras in Athens calls attention to the question: is virtue teachable? Protagoras argues that virtue is teachable, which allows him the ability to teach his pupils the art of good citizenship, in both personal and civic affairs. However, Socrates’ belief in the teaching of ethics and virtue is in sharp contrast with Protagoras’. Socrates voices his disbelief in the teaching of virtue and goes on to further claim that virtue is something that cannot be taught and challenges Protagoras’s idea, expelling his reasoning through a series of examples. Although Socrates expresses his uncertainty in the idea of teaching ethics, it is
Protagoras’ viewpoint, in which people can be taught to acquire the skills needed to become virtuous, and therefore, a better human being, that is the stronger argument. The debate over whether ethics can be taught begins when Socrates questions what Hippocrates will gain from becoming one of Protagoras’ disciples. Protagoras states that he will instill good judgment in Hippocrates and will pass down his knowledge of political science that will make Hippocrates a superior, and more admired citizen. In consequence to this statement, Socrates asserts his claim. He begins by stating that when Athenians “convene in assembly and the city has to take some action on a building project, we send for builders to advise us; if it has to do with construction of ships, we send for shipwrights; and so forth for everything that is considered learnable and teachable” (319c). Socrates institutes the point that technical skills, like construction, are teachable because this type of specialized knowledge is only held by a few who have learned through apprenticeship, and are therefore, qualified to pass on such knowledge and skill. He then establishes how virtue and ethics do not fall under this category because when it is a “matter of deliberating on city management, anyone can stand up and advise them” (319d). Socrates strengthens his position describing how Athenians permit citizens to join in political decisions, and this fact parallels how Athenian society does not believe virtue can be taught or that it can be learnt. There are also fractures in Socrates argument, such as when he states that a father cannot teach his son the difference from right or wrong, or that even virtuous citizens are unable “to transmit to others the virtues that they possess” such as the case with Pericles and Cleinias (319e).
However, from a young age we are taught the difference from what is right and what is wrong. This would support that notion virtuous qualities can indeed be shared and passed on to others. While we all may not share the same viewpoint on what is right or what is wrong, these ideas have be taught to us and have helped to shape our behavior. Therefore, Socrates’ belief that virtuous qualities are not emitted to others opposes an intrinsic fact that is exemplified by people such as Pericles in the dialogue. The mere fact that Pericles was trying to educate Cleinias demonstrates of how fathers or guardians aim to teach their children virtue and instill in them the qualities that make them outstanding
citizens. Protagoras challenges Socrates’ notion of virtue through the use of stories to support the teaching of ethics and virtue. He shares with Socrates’ and his audience a story about the origins of humans and animals. The basis of the story recounts how humans were created, but lacked certain attributes such as wisdom to survive in communities and fend off predators. But even when they were given the wisdom to survive, they still lacked the art of politics to form cities and communities, which threatened the existence of the human race. As a result, Zeus distributed justice and shame to all humans to ensure establishment and order within cities and communal relationships. Protagoras claims this is why when “debate involves political excellence…they accept advice from anyone, and with good reason, for they think that his particular virtue…is shared by all, or there wouldn’t be any cities” (323a). This argument contradicts Socrates’ point that the participation of all citizens in city management is proof that ethics cannot be taught. However Protagoras creates the more enlightened analysis of this political tradition by instead arguing that virtue and ethics are something that all people have and that is why anyone can share in the matter of deliberating on city management. Through this story, Protagoras asserts that virtue can be taught as shown by the Athenians conviction that all citizens hold virtue. As further evidence for his position, Protagoras explores the justice system and how “the true significance of punishment lies in the fact human beings consider virtue to be something acquired through training” (324a). This attitude toward punishment implies that when punishment is aimed at changing behavior rather than focusing on past happenings, it attempts to mold a person’s behavior to become more virtuous, reiterating the idea that Athenians believe that virtue can be taught. Although Protagoras sets up reasonable arguments for virtue and the teaching of virtue, he undermines his argument when he fails to explicitly prove how virtue is teachable. Though worthy examples demonstrate how virtue is important to society and is a common characteristic of people within society, this is far as his argument goes. Protagoras circles around the question of whether virtue is teachable by describing how Greek society operates as if virtue is in fact teachable, and the belief in this premise, is the foundation for Greek institutions. (Don’t know if that makes sense? The foundation for his argument is built upon on how Greek institutions believe in the premise that virtue is something citizens can be taught.(should I get rid of this senence?) Both Protagoras and Socrates defend their positions with valid claims, and both have their share of weak points in their arguments. Throughout both arguments it seems as if neither Protagoras nor Socrates ever address the question of whether virtue is teachable, rather they debate the question of how Athenian society approaches and deals with this question and debate whether the way Athenian society deals with this issue in the correct way. However, Protagoras’ viewpoint ultimately prevails over Socrates’