Hubbry Logo
HippiasHippiasMain
Open search
Hippias
Community hub
Hippias
logo
7 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Hippias
Hippias
Hippias
View on Wikipedia
from Wikipedia

Hippias of Elis (/ˈhɪpiəs/; Greek: Ἱππίας ὁ Ἠλεῖος; late 5th century BC) was a Greek sophist, and a contemporary of Socrates. With an assurance characteristic of the later sophists, he claimed to be regarded as an authority on all subjects, and lectured on poetry, grammar, history, politics, mathematics, and much else.[1] Most current knowledge of him is derived from Plato, who characterizes him as vain and arrogant.

Life

[edit]

Hippias was born at Elis in the mid 5th-century BC (c. 460 BC) and was thus a younger contemporary of Protagoras and Socrates. He lived at least as late as Socrates (399 BC). He was a disciple of Hegesidamus.[2] Owing to his talent and skill, his fellow-citizens availed themselves of his services in political matters, and in a diplomatic mission to Sparta.[3] But he was in every respect like the other sophists of the time: he travelled about in various towns and districts of Greece for the purpose of teaching and public speaking. The two dialogues of Plato, the Hippias major and the Hippias minor characterize him as vain and arrogant. The Hippias major (the authorship of this work by Plato is sometimes doubted) concerns the question about the beautiful, and purposely puts the knowledge and presumption of Hippias in a ludicrous light. The Hippias minor discusses the deficiency of human knowledge, and characterizes Hippias as ridiculously vain.[1]

Work

[edit]

Hippias was a man of very extensive knowledge, and he occupied himself not only with rhetorical, philosophical, and political studies, but was also well versed in poetry, music, mathematics, painting and sculpture, and he claimed some practical skill in the ordinary arts of life, for he used to boast of wearing on his body nothing that he had not made himself with his own hands, such as his seal-ring, his cloak, and shoes.[4] He was credited with a lost work known as the Olympionikō̂n Anagraphḗ (Ὀλυμπιονικῶν Ἀναγραφή) which computed Coroebus's victory as occurring in 776 BC and became the basis of all later lists of the Olympiads and their victors.[5] On the other hand, his knowledge always appears superficial, he does not enter into the details of any particular art or science, and is satisfied with certain generalities, which enabled him to speak on everything without a thorough knowledge of any. This arrogance, combined with ignorance, is the main cause which provoked Plato to his severe criticism of Hippias, as the sophist enjoyed a very extensive reputation, and thus had a large influence upon the education of the youths of the higher classes. Plutarch also criticized Hippias in The Life of Numa in Parallel Lives when writing about the chronology of Numa's relationship with Pythagoras, mentioning that the chronology was based on the Olympionikō̂n Anagraphḗ and stating that Hippias had no authoritative basis on his work.[6] A mathematical discovery ascribed to Hippias is sometimes called the quadratrix of Hippias.

His great skill seems to have consisted in delivering grand show speeches; and Plato has him arrogantly declaring that he would travel to Olympia, and there deliver before the assembled Greeks an oration on any subject that might be proposed to him;[7] and Philostratus in fact speaks of several such orations delivered at Olympia, and which created great sensation. If such speeches were published by Hippias, then no specimen has come down to us. Plato claims he wrote epic poetry, tragedies, dithyrambs, and various orations,[8] as well as works on grammar, music, rhythm, harmony, and a variety of other subjects.[9] He seems to have been especially fond of choosing antiquarian and mythical subjects for his show speeches. Athenaeus mentions a work of Hippias under the title Synagoge which is otherwise unknown.[10] An epigram of his is preserved in Pausanias.[11]

Natural law

[edit]

Hippias is credited with originating the idea of natural law. This ideal began at first during the 5th century BC. According to Hippias, natural law was never to be superseded as it was universal.[12] Hippias saw natural law as a habitual entity that humans take part in without pre-meditation. He regarded the elite in states as indistinguishable from one another and thus they should perceive each other as so. Because of this, he reasons, they should consider and treat each other as a society of a unanimous state. These ideas were passed on through Cynicism and Stoicism, later being the foundation for turning Roman law in legislation.[13] Along with natural law, Hippias also wrote about self-sufficiency as a binding principle. He used this principle in his teachings as he gathered knowledge in numerous subjects, so as to be never outwitted or have his reputation questioned.[14]

See also

[edit]

Notes

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Hippias

View on Grokipedia
from Grokipedia

Hippias (fl. late 6th century BC) was the last tyrant of , succeeding his father around 527 BC and ruling until his expulsion in 510 BC. As the eldest son, he initially shared power with his brother , overseeing a period of relative prosperity marked by continued and cultural patronage initiated under their father, including support for poets and infrastructure development. The assassination of Hipparchus in 514 BC by —later mythologized as tyrannicides but, per , merely fraternal revenge that failed to target Hippias himself—led to intensified repression under Hippias alone, including executions, exiles, and defensive fortifications. This shift eroded support, culminating in his overthrow through Alcmaeonid appeals to , whose king compelled his surrender of the and exile. In exile, Hippias departed to Sigeum and then Lampsacus, offering submission to the Persian satrap Artaphernes for restoration; he received lands near the Hellespont from Darius I and accompanied the 490 BC Persian expedition under Datis and Artaphernes to Marathon as an advisor, though the Athenian defeat of the Persians thwarted his return, after which he died obscurely. His fall paved the way for ' democratic reforms, ending aristocratic and tyrannical dominance in .

Biography

Early Life and Origins

Hippias was born around 460 BCE in Elis, a city-state in the northwestern Peloponnese region of ancient Greece, known for hosting the Olympic Games. As a native Elean, his origins tied him to a polity emphasizing piety, tradition, and periodic truces for pan-Hellenic festivals, though specific details of his family lineage or upbringing remain undocumented in surviving texts. Ancient sources offer limited insights into his formative years, with no explicit records of formal schooling or mentors prior to his emergence as a traveling . Plato's dialogues, such as the and , depict him as a mature engaging in public demonstrations by the 420s BCE, implying an early aptitude for diverse disciplines developed independently or through local Eleatic influences, though unconfirmed. Later accounts, including Philostratus' Lives of the Sophists, emphasize his prodigious memory and versatility from youth but provide no verifiable chronology or events from childhood.

Professional Activities as Sophist

Hippias functioned as an itinerant professional educator, traversing Greek city-states to deliver paid instruction in diverse disciplines including rhetoric, mathematics, astronomy, and history. His travels encompassed major centers such as Athens, Sparta, and Panhellenic gatherings at Olympia, where he presented speeches and engaged audiences with displays of erudition. These activities aligned with the sophistic model of offering practical skills to elite youth, often for substantial fees, though Plato's dialogues, the primary sources on Hippias, portray such monetization critically as a departure from traditional unpaid wisdom-sharing. In addition to teaching, Hippias undertook diplomatic roles as an envoy for his native , using his intellectual prestige to advance the city's interests during interstate negotiations. Plato's depicts him recounting journeys to , where local leaders consulted him on topics like heroic genealogies and astronomical phenomena, underscoring his role in public performances that blended entertainment with instruction. Such demonstrations served to advertise his services, as he boasted of self-sufficiency—crafting his own attire, footwear, and seals from raw materials—while improvising speeches or geometric proofs to impress potential patrons. Hippias's professional engagements extended to and other regions, where he reportedly amassed wealth through these ventures, reflecting the sophists' adaptation to a democratizing intellectual marketplace amid the era (circa 431–404 BCE). While satirizes Hippias's versatility as superficial, contemporary scholarship infers from these accounts a genuine demand for his broad expertise, evidenced by his repeated invitations to elite symposia and festivals. His approach emphasized performative versatility over specialized depth, distinguishing him from peers like while contributing to the sophistic of accessible, utility-driven knowledge.

Demonstrations of Polymathy

Hippias exemplified his polymathy through a dramatic display at the , where he claimed that every item he wore or carried—including his ring, cloak, sandals, and oil flask—was produced by his own hand, underscoring his self-sufficiency in crafts ranging from to textiles. This anecdote, recounted by in the Hippias Minor, highlighted Hippias's assertion of versatility across practical arts, positioning him as a master capable of independent creation without reliance on specialists. In , Hippias demonstrated advanced geometric ingenuity by inventing the quadratrix around 420 BC, a designed to trisect arbitrary angles—a problem beyond straightedge-and-compass methods—and potentially to square the circle. The , described parametrically and later referenced by Pappus in his Synagoge (c. 340 AD), intersected a quarter-circle and radius to yield proportional divisions, reflecting Hippias's integration of mechanical drawing with theoretical . While its mechanical origin drew later critiques for transcending classical tools, the innovation evidenced his pioneering role in curve-based solutions to classical problems. Hippias further showcased erudition in chronology and history by compiling the earliest known list of Olympic victors around , establishing a timeline that retroactively dated the first games to 776 BC and synchronized Greek events with non-Greek () history back to the Trojan War. This Synagōgē chronōn (Collection of Times) represented an ambitious effort to weave disparate traditions into a unified framework, drawing on oral traditions, inscriptions, and genealogies, though its accuracy has been questioned due to reliance on Elis-local sources and potential fabrication for authoritative effect. His literary output illustrated command of multiple poetic and rhetorical forms; at Olympia, he presented original compositions including an epic poem on local myths, a , a , and speeches, all crafted without external assistance. These works, now lost, were touted as demonstrations of his ability to excel in epic narrative, tragic drama, choral hymnody honoring , and persuasive oratory, aligning with his lectures on , , and correct diction. In mnemonics and other disciplines, Hippias developed a system enabling recall of fifty names after a single hearing, even into old age, and delivered discourses on astronomy, harmonics, rhythms, , and , claiming comprehensive knowledge across these domains. Plato's portrayals, while satirical, preserve these feats as markers of Hippias's polytropy, though they attribute superficiality to his breadth.

Philosophical Positions

Distinction Between Physis and Nomos

Hippias, a prominent active around 450–410 BCE, drew a sharp distinction between (nature) and nomos (convention or law), asserting the superiority of natural affinities over artificial human constructs. He argued that reveals the fundamental kinship among humans, who share common origins from the and divine elements, rendering divisions such as those between and barbarians or citizens and foreigners as products of nomos rather than inherent reality. In Plato's Protagoras (337c–d), Hippias declares to an assembly of intellectuals: "All of you who are here present I reckon to be kinsmen and friends and fellow citizens by nature and not by convention, for by nature like is akin to like, whereas convention is the tyrant of mankind and often compels us to do many things which are against nature." This statement positions nomos as an oppressive force that disrupts natural unity, imposing arbitrary separations and obligations that contradict innate human equality and similarity. Hippias extended this critique by portraying laws as mutable and unreliable, often altered or disregarded even by their makers, in contrast to the immutable and universal character of natural principles. In Xenophon's Memorabilia (4.4.7–14), he dismisses nomos as mere agreements lacking enduring authority, emphasizing that true obligation arises from alone. This framework not only undermined conventional social hierarchies but also implied that adherence to nomos could be ethically subordinate when it conflicted with natural bonds, though Hippias applied the kinship claim primarily to educated elites rather than universally to all humanity.

Advocacy for Natural Unity and Cosmopolitanism

Hippias of Elis promoted a philosophical stance emphasizing the natural kinship of all humanity, rooted in the distinction between physis (nature) and nomos (convention or law). He contended that human divisions—such as those imposed by cities, customs, and legal systems—are artificial constructs that contradict the underlying unity inherent in nature, where all individuals share a common essence and similarity (homoioi). This view is primarily preserved in Plato's Protagoras (337b–d), where Hippias argues during a symposium discussion that "by nature all things are alike for all men," but differentiation arises from human inventions like laws and names, which foster unnecessary enmities. He extends this to assert that true kinship transcends political boundaries: humans naturally belong to a single "family, household, and city," rendering conventional allegiances secondary to this universal bond. Hippias' positioned him as an early proponent of a borderless , where positive laws act as barriers to rather than genuine guides. While Plato's portrayal may reflect Socratic critique, emphasizing the sophists' , the aligns with Hippias' broader polymathic demonstrations, including his rejection of arbitrary cultural variances in favor of empirically observable affinities. Some analyses suggest this unity ideal may have practically applied more to educated elites familiar with diverse customs, given the era's tribal conflicts, though Hippias framed it inclusively across humanity.

Relativism and Critique of Conventions

Hippias employed the distinction between (nature) and nomos (convention or law) to argue that human divisions, enmities, and wars arise from artificial customs rather than inherent differences. According to Plato's (337c–d), he asserted that "all men are by nature akin to one another," but nomos imposes separations that foster conflict, portraying laws as inventions of the weak to constrain the strong and describing nomos itself as "a doing much violence to nature." This view positioned conventions as restrictive and ill-founded, contrasting with the unifying potential of natural kinship evident in shared human origins and capacities. His critique implied a form of regarding ethical and social norms, as nomos varies across poleis and lacks grounding in universal physis, rendering , , and civic obligations arbitrary constructs rather than absolute truths. Unlike Protagoras's perceptual relativism ("man the measure"), Hippias's approach emphasized natural unity against conventional diversity, yet it similarly undermined claims to objective morality by subordinating laws to nature's superior authority. Scholars interpret this as enabling a cosmopolitan ethic, where adherence to parochial nomoi is supplanted by recognition of innate similarity, free from the relativizing effects of cultural variance. This stance challenged the legitimacy of traditional authority, advocating practices aligned with over entrenched customs, though surviving fragments (DK 86) provide limited direct attestation beyond Platonic testimony. Aristotle later critiqued such sophistic oppositions for conflating descriptive natural facts with normative prescriptions, but Hippias's framework persisted in influencing debates on law's origins.

Intellectual Contributions

Advances in Mathematics and Geometry

Hippias of , active in the late fifth century BCE, is primarily recognized in the for inventing the quadratrix, a constructed through the of a line moving uniformly from a fixed point and a rotating at constant angular speed from the origin. This mechanical construction, dated to approximately 420 BCE, represented an early departure from traditional straightedge-and-compass methods, enabling solutions to problems deemed impossible by Euclidean tools alone. The quadratrix facilitated the trisection of arbitrary angles, a classical problem that Hippias reportedly demonstrated using this curve, as referenced in later commentaries by Eudemus and . By intersecting the curve with the angle's sides, one could divide it into three equal parts; similarly, it allowed rectification of the circle—constructing a straight line equal in length to the —though its asymptotic behavior near the origin introduced practical limitations in precision. While Hippias may have applied it to , the curve's transcendental nature, later formalized in coordinates as y=axacot⁡(xa)y = a \frac{x}{a} \cot\left(\frac{x}{a}\right) where aa is the quadrant side, underscores its innovative yet non-rigorous status in Greek geometry, bridging descriptive and theoretical limits. No other specific geometric theorems or constructions are definitively attributed to him, positioning the quadratrix as his singular but influential advance.

Innovations in Rhetoric and Mnemonics

Hippias, as a prominent sophist active in the late fifth century BCE, emphasized the integration of mnemonic techniques into rhetorical practice, enabling orators to deliver extended speeches without reliance on written aids. His system of artificial memory allowed him to memorize and recite sequences of up to fifty names after a single exposure, a feat documented in contemporary accounts and later attested in Platonic dialogues. This innovation elevated memory from mere recollection to a performative skill, supporting the sophistic goal of dazzling audiences through displays of erudition. In rhetorical demonstrations, Hippias applied these mnemonics to recall vast historical and genealogical data, such as the full roster of Olympic victors from the games' inception around 776 BCE, which he publicly enumerated to draw crowds and showcase his polymathy. By systematizing memory training, he contributed to the canon of —particularly the ars memoria—treating it as a teachable discipline that enhanced and , distinct from earlier poetic traditions reliant on oral formulas. Hippias' rhetorical innovations extended to composing original speeches on mythological and historical themes, such as Trojan genealogies, which he delivered extemporaneously to illustrate the unity of knowledge under . These performances blurred the lines between and demonstration, prioritizing versatile recall over fixed scripts, though critics like later portrayed them as ostentatious rather than substantive. His approach influenced subsequent sophistic , where mnemonic rigor complemented argumentative invention and stylistic flair.

Other Scientific and Chronological Works

Hippias compiled the Olympionikai, the earliest known cumulative catalog of victors in the , dating to approximately . This list traced winners from the inaugural games in 776 BC onward, drawing on local archives and oral traditions to establish a chronological framework for Greek athletic . The work served both historiographical and ideological purposes, reinforcing Elis's authority over the games amid growing Panhellenic significance. Another chronological endeavor was the Synagoge, a compilation referenced by that surveyed ancient inventions, discoveries, and cultural practices, attributing them to primordial origins rather than recent . Through this text, Hippias argued that contemporary achievements echoed earlier, rudimentary forms known to predecessors like the Trojans or early , challenging narratives of by emphasizing continuity from antiquity. The Synagoge thus functioned as a proto-historiographical tool, linking disparate eras via thematic catalogs of human endeavor. In scientific domains beyond , Hippias exhibited proficiency in astronomy, as noted in ancient testimonies attesting to his lectures on celestial phenomena alongside calculations and harmonics. No dedicated astronomical treatises survive, but his demonstrated mastery contributed to the sophistic tradition of integrating empirical observation with rhetorical exposition of natural cycles.

Reception and Critiques

Depiction in Platonic Dialogues

In Plato's , the Hippias appears as a verbose who boasts extensively about his diverse accomplishments, including composing original epics, tragedies, and dithyrambs; delivering speeches on astronomy, , and ancient Trojan artifacts; and inventing technological devices such as a portable and an improved shoe-sole weave. This portrayal underscores Hippias's self-presentation as a universal expert, yet quickly exposes the superficiality of his knowledge through elenctic questioning on the of the beautiful (to kalon). Hippias proposes definitions rooted in , such as the beautiful as that which is useful or appropriate, or as and other precious materials in humans and gods, but each is refuted, leaving the inquiry aporetic and highlighting Hippias's reliance on conventional rather than principled reasoning. The dialogue depicts Hippias as comically pretentious and evasive, akin to an alazōn (impostor or boaster) in Greek comedy, who evades rigorous scrutiny by shifting topics or appealing to authority without depth. For instance, when pressed on whether Achilles or scraping a finger exemplifies beauty, Hippias falters, revealing inconsistencies in his empirical and corporeal conceptions of form. Scholars note this characterization aligns with Plato's broader critique of sophists as prioritizing performative display over truth-seeking dialectic, though the Hippias Major's authenticity was once disputed but is now widely accepted as Platonic. In the Hippias Minor, presents Hippias as confident in Homeric , initially asserting that is more truthful and voluntary in error than the deceptive . dismantles this through paradoxes, arguing that involuntary wrongdoing implies greater expertise, leading Hippias to contradict himself repeatedly and accuse of deliberate trickery. The sophist's conceited demeanor persists, as he defends his views with appeals to poetic tradition rather than logical consistency, culminating in an unresolved tension that portrays him as intellectually resilient yet philosophically unrigorous. Across both dialogues, Hippias embodies the sophist's cosmopolitan versatility but serves as a foil to Socratic method, his failures illustrating Plato's view that encyclopedic knowledge without dialectical self-examination yields mere opinion (doxa) rather than wisdom (sophia). This depiction draws on historical anecdotes of Hippias's travels and lectures but amplifies his vanity for dramatic effect, critiquing the relativism and performative ethos of sophistry.

Assessments by Contemporaries and Aristotle

Aristotle evaluated Hippias as a whose encyclopedic Synagoge compiled diverse ancient and contemporary knowledge, positing that all wisdom, including philosophical , derived from primordial mythological sources like and . However, Aristotle rejected this historicist framework, insisting instead that philosophy proper began with Thales' and the ' empirical investigation of nature's archai, dismissing Hippias' inclusive parallels between and rational as unsubstantiated and insufficient for establishing causal principles. This critique positioned Hippias outside the legitimate lineage of philosophers, aligning him with sophists whose broad but superficial erudition failed to prioritize first-principles analysis over mere compilation. In Metaphysics Book Delta (1025a6–13), references an argument akin to that in the Hippias Minor—positing that the expert errs involuntarily while the ignorant does so voluntarily—to refine his own typology of as originating internally in the agent, irrespective of . He implicitly critiques such sophistic views for conflating with agency, arguing that vices like stem from deliberate choice rather than mere , thus underscoring the rational absent in Hippias' relativistic . Direct assessments by Hippias' fifth-century contemporaries, such as or , survive only fragmentarily and indirectly, often through later doxographical traditions that group sophists together without isolating opinions on Hippias specifically. These sources portray him as a respected practitioner of polumathia, admired for rhetorical and mnemonic innovations, yet no extant testimonials indicate substantive philosophical engagement or rivalry beyond shared itinerant teaching circuits.

Modern Scholarly Evaluations

Scholars in the late 20th and early 21st centuries have increasingly reevaluated Hippias as a representative of sophistic intellectual versatility, distinguishing his historical contributions from Plato's satirical depictions of him as an overconfident . This reassessment portrays Hippias (c. 460–390 BCE) as genuinely innovative in multiple fields, including , where he devised the quadratrix around 420 BCE—a transcendental generated by uniform rotary and linear motions, enabling mechanical solutions to and circle squaring, albeit outside strict compass-and-straightedge constraints. Such work underscores his role in bridging and , prefiguring later Hellenistic developments, though modern analysts note its limitations in proving classical impossibilities. In , evaluations highlight Hippias' advocacy for natural unity () over cultural conventions (nomos), positing a shared essence that transcends Greek-barbarian divides, as evidenced in his compilations equating non-Greek with Hellenic achievements. Giovanni Giorgini interprets this as an early form of , praising its challenge to parochial norms while questioning whether Hippias' positions were sincerely held or primarily provocative rhetorical devices intended to unsettle audiences. Unlike the more pronounced of , Hippias' views emphasize universal kinship by nature, drawing cautious modern approval for anticipating globalist ethics but critique for lacking rigorous argumentation amid his eclectic pursuits. Contemporary assessments also reconstruct Hippias' broader legacy through fragmentary evidence, such as his Synagôgê—a vast collection of quotations tracing ideas across cultures—and chronological works like the Olympic victor lists, which scholars view as pioneering efforts in and mnemonics despite authenticity debates. Overall, while acknowledging sophistic skepticism's risks, recent , including in works like the Cambridge Companion to the Sophists, celebrates Hippias as emblematic of fifth-century BCE experimentation, crediting him with fostering interdisciplinary inquiry over the era's traditional silos, though his influence remains diluted by reliance on adversarial sources like .

Influence and Legacy

Impact on Sophistic Tradition

Hippias of Elis exemplified the polymathic breadth characteristic of early sophistry, influencing by demonstrating how encyclopedic knowledge across disciplines—such as , astronomy, , and —could be leveraged for rhetorical displays and educational pursuits. His public performances, where he showcased self-made artifacts and recited original compositions, reinforced the sophistic model of the itinerant intellectual who monetized expertise through spectacle, setting a precedent for later figures to blend technical proficiency with persuasive oratory. This approach elevated the perceived value of sophistic teaching beyond mere argumentation, emphasizing practical versatility as a hallmark of intellectual authority. Through his critique of conventional divisions, Hippias advanced the sophistic -nomos antithesis by arguing that all humans share inherent similarities derived from , irrespective of arbitrary laws or that foster discord. In a fragment preserved by , he posited that divisions among and barbarians stem from nomos rather than physis, promoting a proto-cosmopolitan ideal that resonated within sophistic circles skeptical of parochial traditions. This perspective impacted the tradition by shifting focus from toward natural unity, influencing contemporaries like and contributing to sophistry's broader challenge to authority-based hierarchies. Hippias's chronological and historical compilations, including lists of Olympic victors and synchronizations of events across Greek city-states dating back to around 776 BCE, further shaped sophistic by prioritizing empirical reconstruction over mythic narratives. Such works encouraged a of rational into origins, which sophists used to undermine dogmatic reverence for the past and bolster arguments for human progress through knowledge rather than divine intervention. While Plato's dialogues portray Hippias as boastful and inconsistent—potentially exaggerating traits to critique sophistry overall—his substantive contributions underscored the movement's innovative potential in fostering self-reliant and interdisciplinary .

Contributions to Natural Law Theory

Hippias of advanced early distinctions between nomos (convention or positive law) and physis () that influenced subsequent conceptions, arguing that human kinship and equality derive from rather than artificial societal divisions. In Plato's (337c–d), Hippias posits that all humans, regardless of origin, are naturally akin, with customs and laws (nomoi) imposing arbitrary separations that contradict this innate unity; he illustrates this by noting that intermarriages and shared parentage blur distinctions between and barbarians, emphasizing a universal natural bond over legal constructs. This view framed laws as despotic impositions that enforce constraints alien to , prioritizing natural inclinations for and similarity. In Xenophon's Memorabilia (4.4.5–25), a dialogue between and Hippias examines the justice of laws, where Hippias critiques positive statutes as products of human agreement rather than eternal truths, contrasting them with unwritten principles rooted in or divine origin that demand for gods and parents universally. He contended that such natural or laws possess an unalterable quality, transcending temporal decrees and binding humanity through inherent moral affinities, such as the prohibition against kin-slaying or oath-breaking, which persist across cultures. This anticipates natural law's core tenet of universal norms discoverable by reason, though Hippias subordinated nomos to in a manner that empowered individual natural rights over collective conventions. Hippias' framework contributed to sophistic by asserting nature's guarantee of human equality, challenging parochialism and legal ; for instance, he extended "by nature" to all persons, implying that just aligns with by minimizing artificial hierarchies. Scholarly analyses note this as a proto- position, where provides objective criteria for evaluating laws' legitimacy, though critics like portrayed it as undermining civic order by elevating natural impulses. Unlike later systematizers, Hippias did not codify a comprehensive doctrine but seeded debates on 's foundations, influencing and in prioritizing nature's superiority.

Reappraisals in Contemporary Philosophy

In recent scholarship, Hippias' philosophical fragments have been reinterpreted as articulating an early form of cosmopolitanism, emphasizing universal human kinship grounded in nature (physis) over divisive civic conventions (nomos). Drawing from Plato's Protagoras (337c–338c), where Hippias declares that all present—Greeks and barbarians alike—are "of the same family... by nature, while by law we differ," contemporary analysts argue this view transcends local identities, positing a shared human essence that prefigures Stoic universalism. This reappraisal counters Platonic depictions of Hippias as a mere sophist promoting ethical relativism, instead highlighting his critique of nomos as a "tyrant" imposing artificial barriers, potentially fostering a proto-global ethic among the educated elite. Such interpretations position Hippias' thought as a challenge to the polis-centric worldview dominant in fifth-century BCE Greece, with modern philosophers noting parallels to debates on global justice and cultural relativism. For instance, his egalitarian treatment of Greek and non-Greek wisdom traditions, as evidenced by his compilations cited in Clement of Alexandria's Stromata (6.15), suggests an intellectual cosmopolitanism that values cross-cultural synthesis over ethnocentrism. However, critics caution against overstating this as a fully developed natural law theory, arguing that Hippias' emphasis on natural similarity lacks the prescriptive moral universality of later traditions, serving more as a rhetorical device to undermine conventional authority than a systematic ethical framework. In broader contemporary ethical discourse, Hippias' ideas invite reevaluation of sophistic relativism not as nihilistic subjectivism but as a dialectical tool exposing the contingency of laws, resonant with postmodern critiques of absolutism. Scholars like those examining early sophist cosmopolitanism conclude that while Hippias' universalism was likely confined to philosophical circles rather than egalitarian populism, it nonetheless marks a significant shift toward recognizing human interconnectedness beyond political boundaries. This perspective has gained traction in studies of ancient political thought, reframing Hippias from a peripheral figure in Platonic satire to a contributor to enduring questions of moral universality and legal critique.

References

  1. https://www.livius.org/articles/person/hippias/
  2. https://dspace.library.uu.nl/bitstream/handle/1874/9817/blok_90_patronage_pisistratidae.pdf?sequence=3
  3. https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0200:book=6:chapter=54
  4. https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0200:book=6:chapter=59
  5. https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0126:book=5:chapter=62
  6. https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0126:book=5:chapter=96
  7. https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0126:book=6:chapter=102
  8. https://aleph.humanities.ucla.edu/2015/07/17/the-peisistratid-tyranny-at-athens-conflicting-sources-and-revisionist-history-at-work/
  9. https://mathshistory.st-andrews.ac.uk/Biographies/Hippias/
  10. https://core.ac.uk/download/14932690.pdf
  11. https://cgdoc.s3.amazonaws.com/Hippias_of_Elis.pdf
  12. https://topostext.org/people/14473
  13. https://iep.utm.edu/sophists/
  14. https://chs.harvard.edu/chapter/4-itinerant-sophoi/
  15. https://chs.harvard.edu/chapter/2-wisdom-for-sale-the-sophists-and-money/
  16. https://plato.stanford.edu/entries/sophists/
  17. https://sites.temple.edu/dwolf/files/2020/06/Sophistic-method.pdf
  18. https://monadnock.net/plato/hippias-minor.html
  19. https://www.researchgate.net/publication/238400945_Whence_776_The_Origin_of_the_Date_for_the_First_Olympiad
  20. https://www.jstor.org/stable/4181705
  21. https://www.mdpi.com/2076-0787/12/2/30
  22. https://www.politnomos.com/index.php/POLITNOMOS/article/download/38/34
  23. https://www.cambridge.org/core/books/cambridge-companion-to-the-sophists/sophists-in-the-fifthcentury-enlightenment/C7668C8A7E5753BA1E4276A800999118
  24. https://oxfordre.com/classics/view/10.1093/acrefore/9780199381135.001.0001/acrefore-9780199381135-e-8105
  25. https://www.jstor.org/stable/2378187
  26. https://cris.unibo.it/bitstream/11585/958919/1/The%2520Cosmopolitanism%2520of%2520the%2520Early%2520Sophists%253A%2520The%2520Case%2520of%2520Hippias%2520and%2520Antiphon.pdf
  27. https://www.cambridge.org/core/books/cambridge-companion-to-the-sophists/thought/096D7DF9B0B54117A5EBA183B4B21A9B
  28. http://www.geom.uiuc.edu/~huberty/math5337/groupe/quadratrix.html
  29. https://mathshistory.st-andrews.ac.uk/Curves/Quadratrix/
  30. https://mathworld.wolfram.com/QuadratrixofHippias.html
  31. https://www.cambridge.org/core/books/greek-memories/greek-philosophers-on-how-to-memorise-and-learn/82C9EDB2CD24887185588E416B4210FA
  32. https://rss.onlinelibrary.wiley.com/doi/full/10.1111/j.1740-9713.2012.00560.x
  33. https://www.repository.cam.ac.uk/bitstreams/9a42d53d-eace-4e81-8deb-08bada438f35/download
  34. https://www.cambridge.org/core/books/olympic-victor-lists-and-ancient-greek-history/hippias-of-elis-and-the-first-olympic-victor-list/C3EEF6B5F634844C54845515993411BF
  35. https://www.academia.edu/5242306/Imagining_Olympia_Hippias_of_Elis_and_the_First_Olympic_Victor_List
  36. https://chs.harvard.edu/chapter/introduction-33/
  37. https://www.academia.edu/97288517/_Hippias_Synagoge_an_Historiographical_Misunderstanding_
  38. https://www.loebclassics.com/view/plato_philosopher-greater_hippias/1926/pb_LCL167.335.xml
  39. https://plato.stanford.edu/entries/plato-aesthetics/
  40. https://academic.oup.com/book/26775/chapter/195689052
  41. https://scholarshare.temple.edu/server/api/core/bitstreams/71c2865e-cc6e-4978-aab8-9fdd43d84adf/content
  42. https://plato.stanford.edu/archives/fall2015/entries/plato-aesthetics/
  43. https://www.cambridge.org/core/journals/classical-quarterly/article/hippias-handsome-and-wise-a-note-on-a-bon-mot-in-plato-hp-mai-281a1/9A98FE2EB73986925982A92D0A0D46EA
  44. https://www.researchgate.net/publication/373945721_The_Beautiful_and_the_False_An_Introduction_to_Plato%27s_Hippias
  45. https://openjournals.library.sydney.edu.au/index.php/LA/article/view/4986/5683
  46. https://www.cambridge.org/core/books/cambridge-companion-to-plato/being-good-at-being-bad-platos-hippias-minor/99175F15846C3A941E354BAD17BAE57C
  47. https://mathcs.holycross.edu/~little/Derek/AllThesis-1.pdf
  48. https://old.nationalcurvebank.org/hippias/hippias.htm
  49. https://www.cambridge.org/core/books/cambridge-companion-to-the-sophists/introduction/253EDC6A5C803B375A2970075CD16C19
  50. https://akjournals.com/view/journals/2052/65/1/article-p114.xml
  51. https://oll.libertyfund.org/titles/hittinger-the-natural-law-a-study-in-legal-and-social-history-and-philosophy
  52. https://pdfs.semanticscholar.org/2c84/cebfc8f02bd6bd2a7253be1eda7e1f9dbee7.pdf
  53. https://e-revistas.uc3m.es/index.php/FONS/article/download/5502/5700/
  54. https://www.researchgate.net/publication/364637664_Between_Nomos_and_Physis_The_Multiformity_of_the_Sophists%27s_Speech
  55. https://reasonandmeaning.com/2019/11/15/summary-of-the-sophists/
  56. http://antigonejournal.com/2021/11/sophists-mistrust-authority/
Add your contribution
Related Hubs
User Avatar
No comments yet.