THREE:184If the earliest of Plato��s enquiries, while they deal with the same subjects and are conducted on the same method as those cultivated by Socrates, evince a breadth of view surpassing anything recorded of him by Xenophon, they also exhibit traces of an influence disconnected with and inferior in value to his. On more than one occasion121 Plato reasons, or rather quibbles, in a style which he has elsewhere held up to ridicule as characteristic of the Sophists, with such success that the name of sophistry has clung to it ever since.186 Indeed, some of the verbal fallacies employed are so transparent that we can hardly suppose them to be unintentional, and we are forced to conclude that the young despiser of human wisdom was resolved to maintain his thesis with any weapons, good or bad, which came to hand. And it seems much more likely that he learned the eristic art from Protagoras or from his disciples than from Socrates. Plato spent a large part of his life in opposing the Sophists��that is to say, the paid professors of wisdom and virtue; but in spite of, or rather perhaps because of, this very opposition, he was profoundly affected by their teaching and example. It is quite conceivable, although we do not find it stated as a fact, that he resorted to them for instruction when a young man, and before coming under the influence of Socrates, an event which did not take place until he was twenty years old; or he may have been directed to them by Socrates himself. With all its originality, his style bears traces of a rhetorical training in the more elaborate passages, and the Sophists were the only teachers of rhetoric then to be found. His habit of clothing philosophical lessons in the form of a myth seems also to have been borrowed from them. It would, therefore, not be surprising that he should cultivate their argumentative legerdemain side by side with the more strict and severe discipline of Socratic dialectics.
