
Ascend - The Great Books Podcast Law of Nature: Part Three of Plato's Gorgias with Dr. Gregory McBrayer
Why Teach The Gorgias First
- The Gorgias functions like a compact Republic, probing justice via rhetoric.
- Plato uses a clear 'bad guy' to dramatize and test Socratic defenses of virtue.
First 'Law of Nature' In Western Literature
- Callicles distinguishes law (convention) from nature and calls might-made-right a "law of nature."
- Plato stages this as a paradox that forces re-examination of natural law language.
Shared Premise, Divergent Ends
- Both Callicles and Socrates agree intelligence should rule, but differ on ends and desire to rule.
- Socrates rejects appetite-driven rule while Callicles embraces power and greater share.











































In the incredible final act of Plato’s Gorgias (481–527), Dcn. Harrison Garlick and Dr. Greg McBrayer (Ashland University, New Thinkery podcast) tackle the longest and most brutal confrontation: Socrates versus Callicles, the most shameless, most ambitious, and—as Greg insists—nastiest character in all of Plato.
Visit thegreatbookspodcast.com for our read schedule!
Check out our COLLECTION OF GUIDES to the great books.
Go to THE ASCENT to receive two spiritual lessons a week.
Callicles storms in threatening to “whoop Socrates in the mouth” and delivers the most radical claim yet: conventional justice is a sham invented by the weak; by nature the superior should rule, take more, and live without restraint—coining the first recorded “law of nature” in Western literature to mean might makes right (482e–484c).
Socrates flips the argument, forces Callicles to admit intelligence without self-control is mere cleverness, and reduces his unlimited-pleasure principle to absurdity with the leaky-jar and escalating vulgar examples (constant scratching, the catamite, 494–495), provoking Callicles’ outraged “Aren’t you ashamed?”—proof he still clings to the noble (kalon) despite his bravado.
At 503a Socrates finally reveals the two kinds of rhetoric: the shameful, flattering kind that seeks only pleasure, and the true, noble rhetoric that “makes the souls of citizens as good as possible” and strives to say “what is best” whether pleasant or painful—the kind Socrates claims to be the only Athenian practicing (521d).
When Callicles becomes completely recalcitrant, Socrates turns to the audience with the unforgettable myth of naked souls judged by dead judges (523a–527e): every injustice leaves visible scars no rhetoric or power can hide; the cosmos itself is ordered toward justice and will not allow injustice to triumph forever.
Athens is about to execute its only true statesman, but the myth promises that in the final reckoning Socrates’ just soul will shine while his accusers’ scarred souls stand exposed. The dialogue ends not with Callicles’ conversion but with Socrates’ quiet vindication: living justly is ultimately worth it, even in a city that kills its best citizen.
Next week: a short break from Plato for Flannery O’Connor’s “The Lame Shall Enter First.”
